THE
GUARDIAN
OF
EDUCATION.

No. 1.]

MAY 1802.

[VOL. 1.]

## Introduction:

*Containing Observations on the Instruction of Children and Youth from the Time of the Reformation; and a short Account of the present Work.*

PERHAPS there never has been a time since the creation of the world, when the important business of EDUCATION was more an object of general concern in any civilized nation, than it is at the present day in our own: yet if we may form a judgment from the prevailing manners of children and youth who are educated upon the most popular plan, there must be some material errors in the general system which require amendment, especially in respect to religious instruction. These errors have been pointed out to observation, and strongly opposed by some of the best writers, as they have successively gained ground, and never with more ability and force of argument than of late years; and there is no doubt but that the strictures and animadversions of those able advocates who have thus engaged in the cause of truth and virtue, have had considerable influence; but that they have not been universally efficacious, is evident from the continued prevalence of many modes and customs which those authors condemn. Indeed it is very difficult to turn the current of public instruction, when it has flowed for any length of time in a particular channel; nor can it be done by those whose arduous employment it is to educate a number of children together, collected from

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B

many

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many different families, some of whom at least, have previously received impressions, and contracted habits contrary to the opinions, and incompatible with the wishes of those to whose tuition they are consigned. The public teacher may, however, do much towards checking the progress of the existing evil, by a careful selection of books for the different branches of education, and by preventing the admission of any of an improper tendency for the amusement of their pupils in their leisure hours. But after all, the change of system which these times of extraordinary danger to young people so imperiously call for, depends principally upon the efforts of PARENTS. The foundation of a good education should be laid in the NURSERY; and when a mother gives up her children to the instruction of strangers, she ought at least to stipulate for a continuance of religious instruction. But in general, accomplishments are the chief object, both at home and at school, and the voluntary endeavours of the teacher to implant religious principles, are often defeated by the improper management and ill example of parents during the vacations.

Many people, who for want of observation and reading, are ignorant of what is going on in the world, will be apt to consider us in the light of ALARMISTS, if we talk of a conspiracy against CHRISTIANITY and all SOCIAL ORDER, which is at this time carrying on in the world by various means; one of which is, endeavouring to infect the minds of the rising generation, through the medium of Books of Education and Children's Books; but that such a conspiracy does actually exist has been proved by undeniable authority, (as we shall shew in the course of our work.) Admitting this to be the case, how anxious, how vigilant, should parents be to secure their children from the dangers that threaten them! This can only be done by impressing upon their hearts from their earliest infancy, the PRINCIPLES OF CHRISTIANITY; we shall therefore, in defiance of the censure of modern philosophers, venture to recommend the commencement of a CHRISTIAN EDUCATION

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3

TION from the very cradle, and shall endeavour to point out by what means it may be conducted, so as to prove, with the divine blessing, the most powerful antidote against the increasing corruption of the age.

But before we proceed to shew what measures are necessary at the present day, to defeat the nefarious designs of the enemy, we will endeavour to trace in a general way from the beginning, the means which have been employed for the early cultivation of the principles of the Reformed Religion in the minds of the children of Protestant Parents, members of the Church of England; and the alterations which have taken place in the original system of religious education during that period.

The first regular method of religious instruction for the young members of the Protestant Church in this kingdom, was the CHURCH CATECHISM, as set forth in the reign of EDWARD THE SIXTH, a monarch renowned for his early piety, which led him to attend in a particular manner to the interests of the Reformed Religion, of which he was himself a zealous professor. The Church Catechism at this time, contained only the repetition of the BAPTISMAL VOW, the CREED, the LORD'S PRAYER, and the TEN COMMANDMENTS. This compendium of the Christian Faith was commanded by the King's authority, as head of the church, to be learned by every person before he was brought to be confirmed by the bishop; and the ministers of the church were directed to make use of it in their respective congregations, at stated times, for the public examination of their flocks.

Another CATECHISM was afterwards set forth by the same King, in the seventh year of his reign, to be used in all schools; this, which was called King Edward's Catechism, therefore, made a part of the general system of religious instruction, and was probably taught also in all families.

During

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During the time of Queen Mary, the Roman Catholic religion once more prevailing, the course of instruction for Protestant children was interrupted; and whether King Edward's Catechism was afterwards used or not, is uncertain; but when Queen Elizabeth came to the throne, the Church Catechism was restored, and two other Catechisms were composed, one entitled *The Declaration of Doctrines*, in Bishop Jewell's Apology, and the Catechism commonly called *Bishop Nowell's*; the first is an account of the grounds of separation from the Church of Rome, as maintained after the separation had finally taken place; the other of the doctrines of the Church at the same period, when it had been restored and established under Queen Elizabeth. Both these works were publicly received and allowed*; but the CHURCH CATECHISM remained peculiarly attached to the Church Establishment, as *the Standard of uniformity of opinion*; it was, however, enlarged by the part which relates to the *Doctrine of the Sacraments*, and with these additions it has been handed down to the present times, and still continues an essential part of the Protestant religion, as by Law established; of course it ought to be the basis of religious instruction for all the members of that Church. Of the proper time for teaching and explaining this Catechism, we shall have occasion to treat in another part of our work. How long the two other Catechisms continued to be used in schools, we are not able to ascertain; but most probably they were not laid aside till they were superseded by explanations of the Church Catechism, more suited to the times in which they were severally written; some of these were composed by eminent divines. Such was the provision made at first for the early initiation of the members of the Protestant church, into the knowledge of its doctrines; and the general course of religious instruction was conformable to the evident intentions of the government. After the people of this king-

* The conductors of a recent periodical work, called *The CHRISTIAN OBSERVER*, propose to publish these two Catechisms at length; it will therefore be sufficient for us to mention where they may readily be found.

dom

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dom were allowed the free use of the SCRIPTURES in the English translation, the general system of School Education was nearly as follows. First, the HORN-BOOK, containing the Alphabet, and the LORD'S PRAYER: then the PRIMMER, in which the CATECHISM was included; then a SPELLING BOOK, in which the lessons for reading chiefly consisted of texts and sentences from the Psalms and Proverbs: next followed the NEW TESTAMENT, and afterwards the OLD TESTAMENT. The two last were accompanied by the COMMON PRAYER BOOK, in the reading of which, children were greatly exercised; as it was the general practice of the nation to go to church on Sundays, and children and youth were also frequently catechized by their ministers at church, and by their parents at home, as well as by their masters and mistresses at school: and that children of all ranks might be trained entirely in the principles of the CHURCH OF ENGLAND, every school-master and private tutor was required by the Act of Uniformity, made in the first year of Queen Elizabeth, to take out a License, and enter into a solemn engagement to conform to the Liturgy, as by Law established*.

The times being serious, and the Scriptures held in very high estimation, as a great national blessing newly obtained, after having been long denied to the people, we may conclude that young persons, having the additional advantage of verbal instruction on religious subjects, were brought up in a knowledge and regard for the Scriptures, which influenced their future lives.

In the succeeding reigns, the unhappy disputes and controversies which were carried on with the Puritans and the Papists, greatly disturbed the peace of the church; and many who dissented from its establishment, educated their children according to the opinions of their respective sects; but the mode of religious education for those whose

* This Act is prefixed to the COMMON PRAYER, and is still in force.

parents

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parents adhered to the Church of England, did not undergo
any material alteration.

Every one who is acquainted with the History of Eng-
land, knows how the Puritans gained ground during the
unfortunate reign of Charles the First, and the usurpation
of Cromwell; and that a great revolution both in principles
and manners took place in the kingdom, after the restora-
tion of Charles the Second. From that period we may date
the rapid decline of piety, which, during this reign, was dis-
ecountenanced by the great, who, led on by the King's
example, became very licentious in their principles and
morals; and all who wished to be thought well-bred, affected
a disregard for religion, from the fear of being stigmatized
as puritanical. Many persons of rank, who had been
abroad during the late troubles, had acquired a great taste
for French manners; and in consequence of this, they sent
their sons to France to finish their education at certain aca-
demies, instead of sending them to the English Universities
and the Courts of Law, as had been the custom with people
of condition formerly. A rage for learning the French
language soon became general amongst those who could
afford the expence of it, and the consequences were such
as might naturally be expected. Young men, who had
gone out without any fixed principles, learnt in a Roman
Catholic country, from observing the superstitious ceremo-
nies of popery, to despise religion, and returned home with
corrupted morals, a taste for frivolous amusements, and a
levity of conduct which changed their national character,
and made them the very reverse of what young men ought
to be, and of what the British youth had formerly been *.

In the course of a few years the knowledge of the French
language was considered as an indispensable part of a polite
education, and French masters and governesses were en-

* In our next we shall produce the authority of a very great man who lived in the age we are speaking of, for the truth of this representation.

couraged

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couraged to come to England as adventurers; these were
frequently very low-bred persons, of depraved morals, and
ignorant of every thing essentially requisite for the impor-
tant task of educating youth; but they were eagerly en-
gaged by an infatuated people, both for schools and private
families; and it was not very long before there were nominal
French academies and French boarding schools (so called from
the circumstance of having French taught by a foreigner) in
the heart of Great-Britain!—How these schools have mul-
tiplied of late years, and how the learning of the French
language, which was at first confined to the great, has
become almost universal among the middle ranks, we need
not point out.—It is but too obvious !

As the French teachers who thus visited England were papists by profession, danger might have been apprehended of their corrupting the minds of their pupils in respect to religious principles; but this was a subject of which the generality of them were as regardless as the generality of their employers, and we do not know that much harm was done to the Protestant cause in particular by their means; but they certainly contributed to increase the indifference which prevailed in the nation for the interests of Christianity; and young people learnt from the example of these teachers, together with that of their own parents, to be less strict in the observance of the SABBATH than the piety of their forefathers required. This was a great evil; to which may be added others respecting the morals of youth, which were visibly injured, among the female sex particularly, by the introduction of French romances, and the conversation of persons of loose principles, and indecorous behaviour*.

* Not that we would cast an odium on the memory of all the French govern-
nesses who have come to England to give instruction. Among them have doubt-
less been many worthy characters; and one lady in particular, Madame le Prince
de Beaumont, contributed greatly by her teaching and writings towards forming
the minds and manners of many of our nobility who have adorned their high
stations.

In

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In this manner the great business of instruction went on
in general for a number of years amongst those who re-
ceived what was called a *polite education*; but those young
persons who, being intended for the sacred or learned pro-
fessions, were educated in the great public schools, and
those in the middle and lower ranks, who were taught in
the grammar schools by clergymen, where the discipline
was strict, were better secured from the increasing corrup-
tions of the kingdom, especially when they had proper care
and good example from their parents. A great advantage
was afterwards afforded to numbers of children of the lowest
order by the establishment of charity schools in the reign
of Queen Anne*, at which period powerful efforts were made,
both public and private, to restore piety and good order
throughout her Majesty's dominions; and religious educa-
tion, upon true *Protestant principles*, was much more an
object of general concern than it had been for many
years.

During the reign of this pious Queen, our great philoso-
pher Mr. LOCKE published his *Treatise of Education*,
which soon became very popular, and continued so for
many years; nor is it yet totally laid aside, though it has

* These schools have doubtless been a powerful mean of keeping up the knowledge of Christianity among the lower orders of people; and the books which were first used in them, have been, and are still supplied to the schools by The Society for Promoting Christian Knowledge, viz. Bibles, Testaments, Common Prayer Books, and various Religious Tracts. But Charity children, as well as their superiors, are in these times exposed to corruption in many ways from the ill example of parents, the general relaxation of manners, the free conversation they have in the intervals between their school hours, and the infidel and immoral books which are circulated among the common people; and they certainly do not derive so much benefit from the original method of instruction as those of former days; therefore an extension of the original system to books particularly suited to the present times, is become highly necessary. Of this the members of the respectable Society above-mentioned are fully convinced, and they have accordingly added many modern books and tracts to their catalogue. But our present business is with children of the middle and higher ranks, we shall therefore refer our readers to what relates to Charity schools and Sunday schools, to those authors who have written expressly upon them.

been

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9

been in a great measure superseded by others which we
shall have occasion to mention.

There is not, indeed, much said expressly in Mr. Locke's
book upon the subject of RELIGION, but more is implied;
for all that relates to the forming of the minds of children
to virtue by checking the growth of unruly passions, and
teaching them to govern their appetites, may be referred to
this head, as it is conformable to Christian principles; this
learned author also strongly recommended the teaching
children the CREED, the LORD'S PRAYER, and the TEN
COMMANDMENTS at an early age; and there are reasons
to believe, that by his attention to these material points,
Mr. Locke's system was productive of great benefit to the
Establishment, though in some respects his orthodoxy has
been called in question. But though written by a philoso-
pher, this system was not adapted to the new Philosophical
school which was a few years afterwards set on foot.

About the middle of the last century, the CONSPIRACY
against the CHRISTIAN RELIGION (to which we shall have
frequent occasion to allude) was first organized by three
persons; namely, VOLTAIRE, the chief; FREDERICK the
second, King of Prussia, the protector; D'ALEMBERT, the
agent; to whom was afterwards added DIDEROT. Before
the time of this organization, infidelity had gained some
ground in this nation by means of the writings of certain
English philosophers, who attempted to overturn *revealed
religion*, in order to establish *Deism* upon its ruins; but
such powerful arguments were brought forth against their
false opinions by some of the first writers of the age, both
clergy and laity, and the public mind still continued so
firmly fixed in the belief of Christianity, though the prac-
tice of its duties was not properly observed, that books,
which expressly militated against the truth of *divine revela-
tion*, were rejected by the nation at large, and approved by
none but professed *free-thinkers*. But soon after the im-
pious conspiracy above-mentioned was formed, the wicked

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c

authors

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authors of it concerted the plan of the FRENCH ENCYCLOPEDIA, and made it the vehicle for propagating throughout Europe their abominable principles, which they contrived to mix with the doctrines of truth in such a manner, that they were frequently insinuated into the mind of the unsuspecting reader, without his being aware of the corruption; and such a general taste for metaphysical studies was excited every where, that numbers who had been before contented with the characters of men of good plain understanding, now aspired to the honour of being reckoned philosophers; and this desire was constantly fed by the fascinating books which were supplied by the seducing pens of Voltaire and his associates; and books of this description have ever since been multiplying on the Continent, and of late years in our own country, under various forms and titles, till every printing press teems with them, or with others nearly allied. The first aim of the infidel sect was levelled at the principles of adults only, in the higher circles of society; but they afterwards extended their views to youth of both sexes, in every rank of life, and even to children of every degree; and fatal have been the effects of their machinations!

But the greatest injury the youth of this nation ever received, was from the introduction of ROUSSEAU's system, given to the world in the history of Emilius, an imaginary pupil, educated upon an entirely new principle; which proposed to banish Christianity from the nursery and the school, to make room for a false PHILOSOPHY, which has no foundation in truth or reason. Not that this book was universally adopted, or all the opinions it conveyed generally approved; much was written against it by authors of the first ability, and the eyes of many were opened to see the tendency of this pernicious system. But it certainly had so great an effect upon many parents, as to occasion a considerable change in the former method of bringing up young children; for numbers of persons whose minds revolten at some of the notions of this dangerous writer, in which

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which infidelity clearly appeared, acceded to others of a more plausible nature, and in particular to that of the expediency of deferring religious instruction beyond the stages of infancy and childhood, that young people might afterwards with unprejudiced minds chuse a religion for themselves, when (it was imagined) they would be capable of discriminating betwixt truth and error. In consequence of this adoption of Rousseau's system, many individuals have grown up from childhood to maturity without any knowledge of religion; and have remained throughout life totally indifferent to the concerns of eternity, and professed infidels. However, happily for the nation, this erroneous system was not suffered to establish itself universally, though the mischief it did is inconceivable.

Whilst infidelity was thus extending itself, the frequent intercourse betwixt France and England, which was promoted by the universality of the French language, contributed to propagate in the fashionable world, French principles*, modes and customs, and to render ornamental accomplishments desirable for their daughters by people of the middle ranks, instead of more useful acquirements; whilst their ambition led them to wish their boys to be educated like gentlemen; of course the French language was deemed necessary for all.

The task of those who conducted academies and boarding-schools was now so greatly increased by the multiplicity of objects which claimed their attention, that it became difficult for them to contrive how to impart religious instruction to their pupils; therefore, from an unwillingness to give it up (as may reasonably be supposed) they had recourse to the expedient of providing their scholars with French translations of the NEW TESTAMENT and of the COMMON PRAYER BOOK OF THE CHURCH OF ENGLAND; in which the children in girls schools, at least, learnt the

* So called as originating with Voltaire and his associates.

CATE.

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CATECHISM, &c. The morning and evening prayers of the school were likewise repeated in French by the government or teachers, and nothing but French was allowed to be spoken either by boys or girls. These practices, we believe, are still continued in many schools; how far they are consistent with the interests of the PROTESTANT RELIGION, is a point which requires very serious consideration; but we confess that it is not easy to find a remedy, whilst parents are so bent upon their children being as perfect as the natives of France in the pronunciation of a language, of which many of them will probably make no other use in their future lives, than to read French novels, and other corrupting books.

Under the circumstances we have described above, we may easily conceive that the heads of academies and boarding-schools, unless where the numbers are limited, are under the necessity of teaching RELIGION in a summary way; and children who have passed the first stage of infancy according to Rousseau's plan, in total ignorance of divine truths, are but ill prepared to profit by general instruction. To these neglected children, even the former method of instruction by the Catechism and the Bible in English, where it is kept up, as it still is we doubt not in many schools, is little more than a bare formulary of words. With others who have been trained at home in a better manner previously to their being sent to school, and who in the vacations have the advantage of the parents instruction and good example, the case is very different; and hence it comes to pass, that the same school often produces scholars of very different characters in respect to religious knowledge and practice. Parents, therefore, who would have their children well grounded in religious principles, must not only *begin* the work themselves, but assist in *carrying it on*, and not suppose their own duty is at an end, or suspended for a time, when they send their children to school. We have frequently heard the heads of these seminaries lament the disadvantages they labour under in the discharge

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charge of their important office, from the indifference of parents to the eternal interests of their children; and from their indiscretion (to use no harsher word) in leading them into dissipation, and suffering them to read improper books in the holidays.

Another system different from Rousseau's remains to be mentioned, that of M. Basedow, a man of considerable talents, who in the year 1774 opened at Altona, in the principality of Hanault, an academy for general education, which he called a PHILANTHROPINE, and which he announced to the world as the professed seminary of practical ethics; this institution was very different from other academies and universities; for languages, sciences, and the ornamental exercises were here considered as accessories only, and the great aim was to form the young mind to philanthropy and the love of virtue by a plan of mere moral instruction, that would equally suit persons of every religious persuasion. This plan appeared specious and practicable, and many parents, both Lutherans and Calvinists, were induced to send their children to the PHILANTHROPINE, but no Catholic could be prevailed upon to do so.

It will easily be seen that M. Basedow's plan was calculated to spread and confirm these dangerous opinions, and we are told that in consequence of his programs and advertisements, an astonishing change took place in Protestant Germany, many pamphlets were written in defence of his Philanthropic plan, as well as against it. Innumerable were the projects for moderating the differences between the three Christian communities of Germany, viz. the Lutheran, Calvinistic and Catholic, and making it possible for the members of them all, not only to live amicably amongst each other, and to worship GOD in the same church, but even to communicate together. This attempt naturally gave rise to much speculation and refinement; and

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and the proposals for the amendment of the formulæ, and
the instructions from the pulpit, were prosecuted with so
much keenness, that the ground-work of Christianity was
refined and refined till it vanished altogether, leaving
*Deism*, or *natural*, or as it was called *philisophical religion*,
in its place *.

We do not recollect to have heard of any open attempts to
establish seminaries of education in this country upon M.
*Basedow's* plan, though we have reason to think, that the
principle of it has had some influence in many schools and
academies; for to what else can we impute the exclusion
of *Catechisms* of every kind, and even of the *SCRIPTURES*
themselves from the plan of education which is adopted in
these seminaries. We cannot but think it advisable that
children, whose parents are of different religious persuasions,
should have separate schools, as was formerly the
case; so far from increasing the animosities which unhappily
subsist between Christians of different denominations,
it would, in our opinion, promote the harmony of society
at large, as well as the common cause of Christianity; but
while children continue to be mixed together, they surely
might all be taught the fundamental truths and principles
of religion from the *Scriptures*; and those of the Establishment
might be instructed in the Church *Catechism*, &c.
without occasioning any derangement of the general plan
of a school. But to guard against that mode of general
instruction which is favourable to infidelity alone,
is surely the concern of every Christian parent; and
we are very apprehensive that this system is gaining
ground amongst us; and what those young people will
be who are neglected in their infancy upon Rousseau's
plan, and deprived of the advantage of religious instruction
during the course of their school education,

* Professor Robinson's Proofs of a Conspiracy against all the Religion and Governments of Europe.

may

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15

may easily be conceived, because we are furnished with
living examples.

The following account of the further effects of *Basedow's* plan will supply, as we conceive, additional reasons for opposing its progress.—' Encouraged by the impunity of which the sceptical writers experienced in the controversy concerning the Philanthropine, other authors of loose principles and wicked hearts ventured to publish books and pamphlets of the vilest tendency, calculated to inflame the passions, and justifying licentious manners. These works, which were congenial with *irreligion* and *atheism*, found a ready sale at the fairs of Frankfort and Leipsic, (where the booksellers meet twice a year to make their purchases) and they were instantly spread throughout the German empire, and appeared at once in all quarters.'

A torrent of infidelity now poured forth upon the literary world; for some time it flowed to us chiefly through the channel of FRANCE, but of late years, since the study of the GERMAN LANGUAGE has become fashionable, we have the poison more immediately from the fountain head, either in the original language or English translations, and various are the forms in which it is presented to the public taste. Unhappily for us, such a rage for new publications is excited in the nation, that even *children* are taught to expect a *daily supply of literature*, and a daily supply is industriously provided for their gratification; but frequently of such a nature and tendency, as threaten the utter perversion of all principle; extraordinary care and circumspection are therefore required in *selecting* such publications as are proper and safe to be put into their hands; for the purchaser who is determined by the *title of a book*, is subject to great deception. Under the idea, therefore,

* Professor Robinson's Proofs.

that

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that we might render acceptable service to mothers who wish to train up their children in the ways of piety and virtue, and secure them from the corruptions of the age, we have been induced to offer our assistance, as the examiners of books of education, and children's books; and we hope for the countenance and encouragement of all who are solicitous for the welfare of the rising generation.

In the course of this work there will be frequent occasion to mention the *Jacobinical sect*, but we wish it to be understood that it is not our design to bring forward subjects of a political nature any farther than as they are observed to affect the interests of RELIGION and MORALITY; and though we profess ourselves to be members of the CHURCH OF ENGLAND, and zealous for the maintenance of its DOCTRINES and ORDINANCES, we have no intention to engage in questions of controversy with Christians of other religious persuasions; but having declared our own principles, we shall proceed in our examination of the books which come under our consideration, upon the supposition that these principles are established; and we shall exercise the utmost candour towards those who differ from us. It may perhaps be necessary to premise, in order to exculpate ourselves from the charge of plagiarism, that in our examination of books we shall frequently borrow the opinions of other writers, especially when by this means we have an opportunity of shewing at the same time the merits of one author, and the errors or defects of another. Indeed there would be no possibility of executing so extensive a plan, and which requires so much retrospection, without assistance from BOOKS; and though we have had considerable experience in the business of education, we are not so vain as to think our judgment ought to lead the public mind, without the support of concurrent authorities.

MEMOIRS,

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MEMOIRS, &c.

ART. I.—From Memoirs illustrating the History of Jacobinism, written in French by the Abbé Baruel, and translated into English by Robert Clifford, Esq. Rivingtons.

WE have already expressed our belief that a CONSPIRACY against the CHRISTIAN RELIGION has long existed, and we will now produce some of the authorities on which our conviction is founded. It was a very remarkable circumstance, that about the same time, viz. in the year 1797, two authors, who were totally unknown to each other, gave notices of this CONSPIRACY; one of them was the Abbé Baruel*, in the work from which the following extract is taken; the other Professor Robinson, of Edinburgh, of whose authority we shall also avail ourselves.

The authenticity of the Abbé Baruel's Memoirs have been established to the general satisfaction of unprejudiced minds, and authors of the first respectability appeal to them in confirmation of their own ideas of the dangers to which all the civilized nations upon earth have been, and are still exposed through the machinations of the *Jacobi*-nical sect. How far the operations of this dangerous sect may have been checked of late by the conclusion of that war, which is supposed upon the strongest grounds, to have originated from their insidious arts, is no further an object of our present enquiry than as the safety of the rising generation is concerned. We shall therefore proceed without farther preface to give in the Abbé's own words, an account of the origin of the JACOBINICAL SECT.

* At an early period of the French Revolution there appeared (says our author) a sect calling itself JACOBIN, and

* A learned emigrant then resident in England.

VOL. I.

D

teaching

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'teaching that all men were equal and free. In the name
'of this equality, and disorganizing liberty, they trampled
'under foot the altar and the throne, they stimulated all
'nations to rebellion, and aimed at plunging them ulti-
mately into the horrors of anarchy.

'At its first appearance, this sect counted 300,000 adepts,
'and it was supported by two millions of men, scattered
'through France, armed with torches and pikes, and all
'the firebrands of revolution.

'It was under the auspices of this sect, and by their in-
'trigues and influence, that France became itself a prey to
'every crime; that its soil was stained with the blood of its
'pontiffs and priests, of its rich men and nobles; with the
'blood of every class of its citizens without regard to rank,
'age, or sex! These were the men who, after having made
'the unfortunate Louis XVI. his Queen, and sister, drink to
'the very dregs, the cup of outrage and ignominy during a
'long confinement, solemnly murdered them on a scaffold,
'proudly menacing all the sovereigns of the earth with a
'similar fate. These are the men who have made the
'French Revolution a scourge to all Europe, a terror to its
'rulers, who in vain combined to stop the progress of their
'revolutionary armies, more numerous, and more destructive
'than the inundations of the Vandals.

'When with awful astonishment we read of plagues and
'other scourges that have desolated the earth, though the
'danger be passed, they are not to be considered as objects
'of mere curiosity. In the history of poisons we find the
'antidotes; in the history of monsters we learn by what
'weapons they were destroyed. When former calamities
're Appear, or are to be apprehended, is it not our duty to
'explore the causes which first promoted their destructive
'influence, the means by which they might have been
'opposed, and the errors whereby they may again be pro-
duced? The present generation is instructed by the mis-

'fortunes

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19

'fortunes of the past; be then the future instructed by the
'history of ours.

'The French Revolution has been a true child to its pa-
'rent sect; its crimes have been, its filial duty; and those
'black deeds and atrocious acts, the natural consequences
'of the principles and systems which gave it birth. But
'the French Revolution is only a sportive effort of its
'strength, while the whole universe is its aim. If else-
'where the same crimes are necessary, they will be com-
'mitted; if equal ferocity be requisite, they will be fero-
'cious, and it will unavoidably extend wheresoever its er-
'rors shall be received.

'Other nations have heard of the crimes and horrors of
'the French Revolution, let them contemplate then the lot
'that awaits them should Jacobinism prevail; let them
'learn that they are not less within the grand revolutionary
'circle than France itself: that all those crimes, the anar-
'chical and bloody scenes which have followed the disso-
lution of the French monarchy, await all other nations;
'let them learn, that their altars and their thrones, their
'pontiffs and their kings, are doomed to the same fate with
'those of France: all are comprehended within the grand
'conspiracy. We have witnessed the frantic rage of this
'Jacobin sect, and the ferocity of its legions; but few are
'acquainted with the schools that have formed them. Pos-
terity will feel, alas! for many generations, their dire ef-
fects. To trace their ravages it will only have to cast its
'eyes around. The ruins of the palaces and the temples, the
'fallen cities, the mansions destroyed throughout the pro-
'vinces, will paint in glowing colours the devastations of
'the modern Vandals. The lists of proscriptions, fatal to
'the prince, and to many of his subjects, the deserted vil-
lages, all, in a word, will long be the vouchers of those
'fatal lamp-posts, of that insatiable guillotine, of those le-
gislative executioners, supported by bands of assassins.
'Circumstances so painful and so humiliating to human

'nature

20 THE GUARDIAN OF EDUCATION.

* nature, will not require to be recorded in these memoirs.

* Our object is that the sect of the Jacobins and their con-

* spiracies once known, their crimes shall be no longer

* matter of surprise, that their propensity to the effusion of

* human blood, their blasphemy against Christ and his

* altars, their frantic rage against the throne, and their cru-

* elties against their fellow citizens, shall be as clearly un-

* derstood, as the ravages of the plague. And may na-

* tions in future, as sedulously guard against the one, as

* against the other! It was to attain this important object

* that all our researches into the Sect have been directed.

* The result of our enquiries, corroborated by proofs drawn

* from the records of the Jacobins, and of their first

* masters has been, that this Sect with all its conspiracies, is

* no other than the coalition of a triple sect, of a triple con-

* conspiracy, in which, long before the Revolution, the over-

* throw of the altars, the ruin of the thrones, and the disso-

* lution of all civil society, had been debated and resolved

* upon.

* 1st. Many years before the French Revolution, men,

* who styled themselves philosophers, conspired against the

* God of the Gospel, against Christianity, without dis-

* tinction of worship, whether Protestant or Catholic, An-

* glican or Presbyterian. The grand object of this conspi-

* racy was, to overturn every altar where Christ was adored.

* It was the conspiracy of the Sophisters of Impiety, or the

* ANTI-CHRISTIAN CONSPIRACY.

* 2d. This School of Impiety soon formed the sophisters

* of rebellion.

* 3d. From the sophisters of impiety and rebellion arose

* the sophisters of impiety and anarchy. These latter con-

* spire not only against CHRIST and his altars, but against

* every Religion natural or revealed; not only against kings,

* but against every government; against civil society, even

* against all property whatsoever. The third sect, known by

* the

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21

* the name of the ILLUMINES, coalesced with the Sophisters

* conspiring against Christ, and with the Sophisters who

* conspired against both Christ and Kings. It was this

* coalition of the impiety of the adepts of rebellion, and the

* adepts of anarchy, which formed the club of the Jacobins.

* Under this name, common to the triple sect, (originating

* from the order whose convent they had seized upon during

* their sitting) the adepts follow up their triple conspiracy,

* against God, the King, and society. Such was the origin,

* such the progress of that sect, since become so dreadfully

* famous under the name of Jacobin.'

Instead of attempting to follow our author through his voluminous work, in which he traces this Anti-Christian conspiracy in all its windings and intricacies, which would occupy too large a portion of time, we shall refer our readers to another article of this number, in which the general outlines of the conspiracy will be found.*

ART. II.—Lettres sur l'Education Religieuse de l'Enfance.
Letters on the Education of Infancy, &c. by J. A. de Luc,
Reader to her Majesty, the Queen of Great Britain,
&c. &c. 1799.

THE author of these Letters has gained a high reputation in the literary world, both by his *philosophical* and *theological* works. Indeed, no writer of the age has комбатied the dangerous opinions which have been propagated on the Continent by philosophers of a different description, with more success than Mr. De Luc, and we are happy to see by a later publication than that at present under our consideration, viz. Lettres à M. Tellier, that his pen is still employed in the cause of REVEALED RELIGION; of which he has proved himself an able defender. The extracts that

* See Mrs. West's Letters to her Son, under the division of Examination of Books for Young People.

follow

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follow are translated from the Introduction to his 'Letters concerning the Education of Infancy.'

‘By the word RELIGION has been understood in all times and in all places, a rule of immediate divine institution, in which men were not permitted to make the least change. Doubtless there can exist at the same time but one religion of this character; but that is not the point I am to consider at present, I speak now only of the opinion of men before our own time. When the religion of the Israelites was the only institution immediately Divine, the Pagan nations were not less persuaded that their own had the same origin. From the time of Christ’s coming upon earth, Christians have preserved the religion founded by Moses and the prophets, as having preceded on the part of God himself, the promulgation of the Gospel; and the Jews have been at the head of those religions which have not acknowledged JESUS CHRIST as the Messiah promised by the sacred oracles; in the mean while the Pagans have continued as before, and not without some foundation in truth, to consider their religion as originally of divine institution. Such, then, has been the general sense of mankind in favor of revealed religion; and it is only in our own days that they have endeavoured to consider religion as the production of human reason, and by this means to place under the direction of man, what had been all along considered as belonging exclusively, to the administration of a Divine Being. Some well known events have brought this project to the test of experience, which has but too much confirmed what Reason itself ought to have dictated; but it is principally under this last point of view that I purPOSE to consider the subject; that is to say, I shall examine, with a particular regard to the good of mankind, what they could expect from a religion which they were at liberty to model to their own fancy, by pretending to consult Reason.’

In

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23

In the next paragraph the author alludes to his late publication concerning the infidelity of certain modern Jews who reject the writings of Moses; and he remarks how men are carried on from error to error, when they once deny the authenticity of the HOLY SCRIPTURES: he adds

‘But to form a full conception of what would become of men if left to themselves, (without *divine revelation* to guide them) we need only to recollect that we ourselves have seen the government of a great people entirely abject all religion. How fatal has this been to the greatest part of Europe!’

‘The first deviation from the fundamental sense, and only real meaning, of the word RELIGION (continues our author) was the expression *natural religion*, often employed by people who had no doubts concerning *revealed religion*; a term, indeed, of which I have myself made use before I was struck with the consequences of it. By this means the *assent of reason* to what Religion prescribes to men when united in society, was confounded with what man might have discovered of himself before society existed. But divesting ourselves of acquired ideas, let us search for what is really *natural* to man with regard to the most essential object, not only for the *maintenance*, but for the *formation of society*.’

After examining how far the ideas of justice, &c. &c. are natural to men, Mr. De Luc proceeds as follows:

‘Those who have not abandoned that anchor of faith, Revealed Religion, may easily perceive by casting their eyes, over the tempestuous ocean of the world, what has unchained the stormy winds; and they will find also in *Sacred History*, examples of the punishments which God has inflicted upon men under similar circumstances, either by immediate judgements, or in the consequences which he had warned them to expect from rejecting his

24

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' his positive laws. But this is not a time to stand by silent spectators of what is passing in the world; or to continue inactive; our duty calls upon us, as believers in Divinity Revelation, to declare our belief in the most public manner, and unite our endeavours to awaken those who slumber in indifference to what is passing around them.

'To persons of the last description, therefore, I address myself, in order to introduce a subject which, in my estimation, is worthy of their most serious attention. We can never act in opposition to the rules traced out by Divinity Wisdom, without producing consequences fatal to humanity. Amongst these rules I shall mention one which is prescribed by the Mosaic economy, and repeated in the Christian institution: it is this, Not to defer to the time when the desires degenerate into passions, the instruction of youth in the laws which the Creator has given to mankind, and in the motives which he presents to invite to the practice of them, but to begin at an earlier season. The first deviation from the Sacred Ordinances, when people began to disown them as such, was, to cut off religion from the education of children. I date my observation far back, to that period of my life when I had scarcely left the state of childhood; my father then pointed out to me the change that had taken place in this respect, and I have continued ever since to mark its progress.

'The principle which was declared at that time, and which it is essential to follow in its hidden motives as well as in its metamorphoses, is this, You must not talk to children of GOD or of RELIGION, because they can understand nothing of either. Childhood is the time for exercising the memory and for the acquirement of habits; you must employ the first in dry but necessary studies concerning the arts or sciences, which different ranks of children will have occasion to follow in future; and the last in making them practice duties, of the fitness of which they

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25

' they may be made sensible, reserving religious instruction ' for the time when their understandings shall be capable of ' receiving and acquiescing in it.

' This maxim insidiously circulated, was received by many parents, who were far from comprehending the views of its propagators, and of foreseeing the consequences which would result from adopting it: nay, it was even followed by those who occupied themselves the most with the education of their children, and who not losing sight of them could direct their minds according to the plans which they had formed: these parents watched the unfolding of the reasoning power and seized the moment when their children began to reflect on the world; and as they wished to teach them *revealed truths*, it was easy to conduct them, by shewing the necessity of *DIVINE REVELATION*.

' By this means they had some security for forming the hearts of their children to the love of religion, because by not confining their instructions to any particular age, they were at liberty to take the time best suited to their own views, and they frequently were induced by circumstances to begin sooner than they at first intended. At that time also the danger was not great to those young persons whose education had been properly attended to, for infidelity was neither so widely diffused nor so bold as it has become by degrees; and youth was not so much exposed to its delusions as at present, so that many Christian parents, not having the opportunity of seeing what passed amongst some learned men, and not perceiving the intentions of Infidels seconded their de-signs by their own example.

' This system had gained great ground when I became a father; and since that time I have been occupied with the study of nature, tracing the path of those who abandoned *revelation* under the pretence that it is fabulous. I combated this plan of education in the beginning of amongst

26 THE GUARDIAN OF EDUCATION.

' amongst such of my friends as I saw disposed to adopt it.
' nor had I any difficulty when their real intention was to
' bring up their children in the CHRISTIAN FAITH. But I
' perceived from that time many shades cast over the views
' of parents themselves. They began to talk of a *reli-
' gion essential to man of reasonable Christianity*; they
' wanted the *assent of reason*; and when the cause of this
' change was sounded, it was discovered that several, se-
' duced by the arguments of those who had *abandoned RE-
' VELATION*, and supposing that it could not long support it-
' self in the opinion of men, considered it as necessary to
' work betimes, in substituting that which they looked upon
' as *natural religion*, but conformable, nevertheless to
' what they had considered as of *immediate revelation*. By
' these means, people satisfied with their intentions, se-
' conded what they saw not without apprehension.
' When the inventors of this system perceived that it suc-
' ceeded, they resolved to promote it by public institutions.
' *M. Basedow* opened this scene at Altona in 1768, by pub-
' lishing the plan of a school to which he invited the con-
' currence of the *Philanthropists*; and he opened a sub-
' scription for its establishment, which, as I have heard,
' produced 15,000 German crowns, and he then formed his
' institute at Dessau, where he published in 1774 his *Ele-
' ments of Education*.

' Such is the well known origin of establishments which
' were afterwards multiplied in Germany under the title of
' *Philanthropines*; a specious name! specious as had been the
' unfolding of the views of their founder, a name which se-
' duced many parents, especially amongst those who found
' the education of their children expensive, and who yet were
' desirous of having them liberally instructed. These people
' were easily induced to let their children acquire a superficial
' knowledge of several sciences, which gave birth to pre-
' sumption in the minds of the young people, and prevented
' their seeing things in the true light; and circumstances
' were so arranged that children should find a present inte-
' rest in acting well, from which they were led to suppose
' that

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27

' that men were capable of prescribing rules for their own
' conduct; and they were thus disposed to hear the GREAT
' AUTHOR OF NATURE spoken of, in a manner which laid
' hold of their imaginations; and nothing was said to them,
' but incidentally, of a God who had *revealed himself to*
' *mankind*. In consequence of this mode of instruction,
' young people entered afterwards into the world, with an
' opinion that they were capable of forming a judgment for
' themselves in respect to what they ought to *believe* and to
' *do*; and these *Philanthropists* had soon but one principle
' among them, which was in short, to have *no principle*
' *at all*?

From the foregoing extracts, our readers will be natu-
rally led to compare the accounts Mr. De Luc has given
us of the progress in Germany of a system of education
founded on what is called *natural religion*, (first suggested
as we imagine by J. J. Rousseau) with the present state of
education in our own country; and we hope what he has
told us of the consequence of such a mode of instruction
on the Continent, will serve as a warning to parents of this
country not to suffer themselves to be deluded by the spe-
cious arguments of false philosophy, into the adoption of a
system so destructive of morals, and so detrimental to the
interests of revealed religion.

EXTRACTS

FROM

SERMONS, &c.

ART. 1.—Extracts from a Sermon by Richard Welles, formerly Lord Bishop of Winchester, on the Duties of Parents to Children.

THE Sermon from which the following extract is
taken was preached in the year 1704, in the parish
church

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church of St. Andrew's, Holborn, for the benefits of the cha-
rity schools in and about London and Westminster; but
the advice and admonition it gives to parents are suitable
to persons in all stations of life. The text is—

For I know him, that he will command his children, and his
household after him, and they shall keep the way of the
Lord. Gen. xviii. 19.

‘These (says the pious author) are the words of God
‘concerning Abraham.’ From these words he takes occasion
to expatiate on the duties of parents and masters of
families with relation to those under their care, and the
whole of this excellent Discourse, is worthy of the most
serious attention, but we must confine ourselves to an ex-
tract particularly applicable to our present purpose.

‘We cannot but be sensible (says this pious divine) what
‘mighty temptations young people meet with at their first
‘setting out in the world; and therefore it is as much as
‘body and soul and estate too are worth, to have them
‘well prepared beforehand with a good knowledge and
‘sense of their duty; which though it be not always effec-
‘tual to preserve men, (for we see that many who have the
‘best education afterwards fall off to vicious courses,) yet
‘that is the best way that we can take with them, and what
‘very often has its effect; but however it be, this is the most
‘comfortable way for the parent, whether he succeed
‘or not, for at least he will have the pleasure and satisfac-
‘tion of knowing that he has done his duty, and that God
‘will not require their souls at his hands, as he will do at
‘the hands of all negligent wicked parents who let their
‘children perish for want of care.

‘The advice, therefore, I would give parents is,
‘1st. To take due care, from their infancy, to bring
‘them up under as great a sense as possible of God and
‘religion; and in order to that, to use them to serious
discourse

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29

‘discourse and the thoughts of another world. Incul-
cate therefore much into them, that this world is a place
‘of trial, where we ought to live as candidates for eternity;
‘and that we must be happy or miserable for ever, accord-
ing as we behave ourselves here. Put them often in mind
‘of the all-seeing eye of God, that we live always in his
‘presence, and that he as much sees us in all we do, or
‘speak, or think, as men can see what we do the most
‘openly; that if we venture upon a sin because it is secret,
‘and no mortal eye can see it, yet, however, God is with us
‘all the while, and looks on, and will one day lay all open
‘before men and angels. Such thoughts as these, frequently
‘inculcated upon tender minds not yet corrupted, will be
‘very apt to excite a religious awe, and incline them to
‘seriousness and consideration, and make them afraid to
‘break God’s commands.

‘2. Do not content yourselves to have disposed their
‘minds to religion by such general considerations as those
‘I have mentioned, but endeavour as they grow up to give
‘them as thorough an understanding of the principles of
‘religion as possible; and a great deal of this may be done
‘before they are from under the tuition of their parents;
‘and though much of it should only be learned by rote
‘then, and not be well understood, yet if it be but laid up
‘in the memory, time will shew them the meaning of it
‘easily then, when they would not be at the pains to learn
‘it, or it may be even to think of it, were it not put into
‘their hands before.

‘I do not mean that I would have them taught the
‘niceties of speculation or controversy, which will do them
‘no service; but to acquaint them as much as possible
‘with the Christian life, what are the things we must do to
‘please God, and what it is Christ expects from us in order
‘to our going to heaven; about the love of God, and living
‘by faith, and submitting to the will of God in whatever
‘befals us; about the nature of prayer, what is necessary
‘to

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' to make our prayers acceptable to God, how to hear the
' word of God with profit, and to partake worthily in the
' Holy Sacrament of the Lord's Supper; about meekness
' and humility, love and charity, justice and honesty, and
' the like. Such principles as these would make them
' solidly and substantially good, and insensibly use them to
' the thoughts of what men are very apt to forget; that reli-
' gion is not merely believing such a set of truths, but living
' also by such rules as God and Christ have laid down for
' us; and that all pretence to religion without the latter, is
' a fond deceiving of ourselves.

' If young people, when they are thus instructed in their
duty, and what that holy life is they vowed in their bap-
tism, were after that, at a competent age, brought in a
serious and solemn manner to the Bishop to be confirmed,
that is, to engage for themselves that they will stand to,
and will keep their baptismal vow, it would, with God's
blessing, have great influence upon them all the succeed-
ing parts of their lives.

' 3. Endeavour, as soon as possible, to break their pas-
sions; use them to be governed, and to submit patiently
their wills to yours. It is a dangerous thing, in many
respects, to use a child to have its own will; for this will
make its desires craving, impetuous, and boundless; will
make it peevish and domineering, and uneasy to itself;
and all about it. This is certain, that the longer our
passions and appetites have their head and govern, the
stronger they will grow; and he that was never used in
his childhood to submit to the will of his parents, will
much less be able when he becomes a man, to make them
submit to his own, and the will of God. I believe I may
venture to say it, that generally speaking, a great part of
the sins, and most of the troubles we fall into in the
course of our lives, come from the want of due care of
breaking our passions when we were young; and I have
often wondered to see parents lay such a foundation for
'the

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31

' the sin and misery of their children, that for fear, as they
call it, of breaking their spirits, they have encouraged
'them in a stubborn obstinate humour, in pride and re-
venge, and self-will, that they may make their party good
' in the world, as they usually express it; which are humours
directly contrary to the spirit of Christianity, and the way
to make men turbulent and haughty, and ill-natured in
'the course of their lives. I would oppose against them
the saying of our blessed Saviour, *Blessed are the meek,*
' for they shall inherit the earth. There are such charms
' in meekness, that it will raise a man more friends, and
give him much more outward quiet than a haughty blus-
tering temper.

' I do not mean by this to encourage a sheepish temper
' in children, though I think it better than the contrary ex-
treme; much less would I encourage tyranny and seve-
rity towards them if they can be governed any other way,
as I am satisfied they generally may be, if those who have
'the government of them will but first learn to govern
'themselves, and be contented to take the pains to govern
' children without severity. Tenderness is what is due to
'their tender years, especially from parents, who should
' love, and be beloved again; they should therefore watch
' over them, observe their ways and their tempers, make
'them easy where they can, and where they cannot, en-
deavour to inform them of the reason of it; and to make
'them sensible that the thing was not fit for them, but still
'to keep up the authority, and let them see that they must
' be governed. Children have sense enough to apprehend
'things sooner than we are apt to imagine, if the matter be
' but rightly and calmly laid before them; and indeed it is
' fit that reasonable creatures should be so governed, and
'this will use them to the way in which they ought after-
' wards to govern themselves, and is the likeliest method to
' have lasting and durable effects upon them.

' 4. Ano-

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‘4. Another duty we owe to our children, is to set them
a good example, without which we shall have a secret
damp and shame upon us when we go to correct or in-
struct them, which will probably hinder us from doing it
effectually. A parent’s example, whether good or bad,
must have great power, and children have quickly sense
enough to discern it; therefore the same advice which from
a good parent would make them careful and observant,
coming from a bad one would most likely increase their
obstinacy, and make them despise the giver of it. For
their own sakes also, as well as from a consciousness of
duty, parents should be careful to set a good example to
their children.

‘5. Another duty of parents is to lay it more to heart,
and to consider more frequently how to procure the bless-
ing of God for their children, than how to leave them
great estates. It is without doubt incumbent upon parents
to provide that their children may live when they are gone
suitably to the station in which they have been brought
up; but this may be done with a moderate fortune, per-
haps, better than with a great one, which often exposes
the young heir to be a prey to those who lie in wait to
draw him into many dangerous and hurtful lusts. The
first care, therefore, of a parent, should be to procure
God’s blessing on himself and his children, by leaving
them nothing but what is fairly and honestly gotten, and
then by charity to the poor, to sanctify what remains,
which will not only be beneficial to his own soul, but is
the best way to procure a blessing to all that belongs to
him; for there is no grace has so many promises annexed
to it as that of charity. His next care should be, to place
them in such a situation in the world, not always where
they may get the most money, or live in the greatest state,
but where they be the most happy, and live the most inno-
cently; be most likely to do good, and be easy in the
world while they remain in it, and go to heaven when
they die.

‘6. The

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33

‘6. The last duty I shall mention of parents, is to pray
for their children, and that not as a matter of mere form;
or as a thing of course, but seriously and heartily, and
with perseverance. When we have done all we can for
our children, yet still it is the grace of God that must
govern the heart. Be sure, therefore, to teach them to
pray for themselves, and do ye be urgent with God in
their behalf, and even that when ye despair of doing
good for them any other way, pray for them, and weep
over them; which may prevail on God in their behalf.

‘ Let me now offer some considerations to enforce the
* advice I have been giving to parents. And here I surely
* feed not say much, for if natural love and tenderness will
* not lead parents to do those things which will best promote
* the good of their children, I know not what motives will
* influence them; and certainly nothing will effectually do
* this, but the things I have been recommending. But I
* will add, that to educate children well, is the best way to
* have comfort with them; and should they disappoint our
* hopes, as I said before, we shall have nothing to answer
* for, which will be an unspeakable consolation; but on the
* other hand, if our care should prove successful, as it most
* likely will do if rightly managed, there cannot be any
* greater comfort in the world than to have children who
* are good, pious, dutiful, and respectful to their parents,
* and to their other relations, regular in their conduct, and
* looked up to by others as examples of all that is amiable
* and virtuous. Such children are beloved of God, do honour
* to their parents, and are happy in themselves. Parents who
* let their children perish for want of due care, are answer-
* able to God, not for their souls only, but for the mischief
* they do in the world, which might very likely have been
* prevented by early education; and these are considera-
* tions which should make negligent parents tremble. I
* would therefore warn them to consider beforehand, whe-
* ther they will be able to answer when they shall appear
* before the great tribunal of heaven, and the fruit of their

VOL. I.

F

‘own

34

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* own body, which perhaps they undid by too great indulgence, shall there turn their accusers. This will be an
* amazing scene indeed; it would be terrible enough to see
* those whom we so dearly loved, in an undone condition
* through their own faults; but to hear them charging us
* as the authors of their ruin, and pleading against us before
* God, must strike us with unspeakable horror; but this is
* so dismal a consideration, that I will carry it no further.
* To conclude, therefore, in one word: consider often that
* your children are likely to be great blessings, or great
* curses to you. If you take care to bring them up in the
* fear of God, ye take the most likely means to make them
* the staff and support of your old age, your joy, and your
* crown; and what is better, the joy of God and angels.
* But if by your neglect they fall into wicked courses, they
* will be a curse and a vexation to you, and you will have
* to lament for your own sake, for the sake of society, and
* for the dishonour they have brought upon God, that you
* ever became a Parent.'

ORIGINAL ESSAYS.

AN ESSAY UPON CHRISTIAN EDUCATION.

SECTION I.—*On the Sacrament of Baptism, as preparatory to a Christian Education.*

MOST writers upon the subject of Education recommend
particular attention to be paid to Religious Instruction, and
various methods for conveying the knowledge of Christia-
nity to young minds have been proposed, but we do not
recollect any System that carries this instruction back to
the early season at which we conceive a Christian Education
should begin, or that has for its foundation the Holy Sacra-
ment,

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35

ment, by which infants are received into the Christian
church, and to which, in our opinion, constant regard
should be had through the whole course of a child's educa-
tion. Upon this plan, then, we shall proceed in the fol-
lowing Essay, and shall endeavour to point out a method of
inculcating the knowledge and practice of Christianity, not
merely as an essential branch of instruction, but as the
foundation of a good education, to which every other
branch of instruction should be kept in subordination.
And if it be remembered that Human beings are created
both for a temporal and an eternal existence, it must surely
appear highly reasonable, that the interests of every indi-
vidual, as an HEIR OF IMMORTALITY, should be considered
in preference to the concerns of his mortal state.

It certainly was the practice of our pious forefathers to
initiate children at an early age in the knowledge of divine
truths; but since the fanciful system of Rousseau made its
way in the kingdom, a great change (as we have already
shewn *) has taken place, and it is now the frequent prac-
tice of parents to defer religious instruction beyond the first
stage of infancy, or at least to avoid teaching young chil-
dren any thing concerning the peculiar doctrines of CHRIS-
TIANITY. With all due deference to those who have writ-
ten before us upon the subject of education, we shall stand
forth as advocates for the early instruction of children in
those divine truths which were revealed for the benefit, and
in our opinion for the study (in proportion to their respec-
tive abilities) of ALL who should be admitted into the
CHRISTIAN COVENANT.

As members of the CHURCH OF ENGLAND, our remarks
will have an immediate reference to its Institutions and
Ordinances; but we trust they will not be wholly unaccept-
able to persons of other religious persuasions who have
their children baptized in their infancy, and who agree

* In the Introduction, page 10.

with

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with the members of the Establishment in the fundamental
doctrines of CHRISTIANITY. To those who deny the divi-
nity and atonement of CHRIST, and the existence of the
HOLY GHOST, our arguments will most probably be re-
garded as the effusions of enthusiasm and prejudice.

The nature of our plan will lead us back to what may be
considered as the commencement of a Child's life, as a Reli-
gious Being, the time of its being received into the CHRIS-
TIAN CHURCH, when, according to the doctrines of that
church, it has 'a new birth unto righteousness.' Before
this period, though an Infant doubtless is an object of divine
mercy and compassion, it cannot be regarded as a candi-
date for heavenly bliss and glory upon the terms which the
Gospel alone holds forth.

We will begin therefore with an examination of the
OFFICE FOR THE MINISTRATION OF PUBLIC BAPTISM
TO INFANTS, and we request our readers to keep the COM-
MON PRAYER BOOK open at the office, to refer to as they
proceed.

Parents who properly reflect upon the importance of this
HOLY SACRAMENT, without which no one can be made a
MEMBER OF CHRIST'S CHURCH, or gain a title to the INES-
TIMABLE PRIVILEGES of the CHRISTIAN COVENANT, will
surely be anxious to have their children baptized in their
early infancy, as the RUBRICK directs; and in the proper
place, namely, the HOUSE OF GOD.

But how contrary to this, is the prevailing custom of
baptizing children at home! We will not say that those
who are thus baptized are not made Christians, God for-
bid! but they certainly are not properly received into the
Church of CHRIST, neither are so many people edified by
their baptism as might be, were this Sacrament publicly
administered. The usual excuse for this irregular practice
is, that when a child is carried to church, very few of the
congre-

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37

congregation appear to take any interest in the matter;
but on the contrary, if the office is performed after the
second lesson, as the rubric directs, the people present too
frequently regard it as a troublesome interruption to the
common service of the day. This surely can never be the
case, but for want of proper attention, for the whole office
is of the most edifying nature, and calculated to call forth
those sentiments which every Christian ought to feel when
a new member is added to the BODY, of which CHRIST is
the HEAD. But whether the congregation in general will
attend or not, it is certainly the duty of parents to comply
with the ordinances of the church; and some pious per-
sons will (it is to be hoped) always be found, ready to assist
them with their prayers on the solemn occasion.

But before we proceed with our reflections upon the dif-
ferent parts of that sacred office which the church has so
wisely provided for the administration of the INITIATORY
SACRAMENT of the CHRISTIAN RELIGION, we will consi-
der in what manner a truly Christian Father and Mother,
who, before the birth of their child had mutually resolved
to dedicate it to God; and who, as soon as the expected
Babe came into the world, had recommended it to divine
grace and mercy, will think and act on the day of its pre-
sentation in the Holy Sanctuary of the LORD. Such
parents will doubtless welcome the Baptismal day of their
new-born infant, not as the day on which they shall rejoice
with mirth and festivity because a child is born into the
world, for this event will inevitably be the occasion of sor-
row, pain, and death; but rather, as that better day, on
which the dear object of their tender affection will be born
again to a new and spiritual life; to eternal happiness and
glory.

Knowing that the CHURCH OF ENGLAND requires SPON-
SORS to answer for the Infant's being brought up in the
Protestant faith, these Christian parents will fix upon per-
sons for this office who they know to be stedfast members

of

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of the established church, and into their hands they will resign the child for the occasion, that every thing may be done in order.' To the Church, then, at the appointed time, they all proceed; parents*, godfathers and godmothers with the infant, to do by the child those things which the divine law, and the ordinance of the church require. And thither let us follow them in idea, to behold with the rest of the congregation, the interesting sight of a poor helpless Infant presented at the Font, to receive the laver of regeneration, through the merits of a crucified REDEEMER. And when we thus behold him in the arms of his nurse, let us call to mind that we ourselves came into the world in the same weak condition both of body and soul; that we also were presented to GOD in the HOLY SACRAMENT of BAPTISM, and that all the obligations of the CHRISTIAN COVENANT remain upon us; which cannot be annulled without the forfeiture of its inestimable privileges and benefits. When, therefore, the Minister, after having put the question to the god-fathers and god-mothers, 'Hath this child been already baptized or no?' calls upon the congregation in the usual way, 'Dearly beloved brethren,' &c. to attend to his exhortation, let us seriously consider as he proceeds, the reasons he gives for administering the Holy Sacrament of Baptism; that we may be disposed 'to call upon GOD,' that 'He will of his bounteous mercy and goodness grant to that child, the thing which by nature HE cannot have,' namely 'that HE may be baptised with water and the Holy Ghost, and received into Christ's Holy Church, and be made a lively member of the same.'

This exhortation, we may observe, alludes to our Saintour's discourse with Nicodemus, *John, Chap. III.* in which he expressly declares that every one who is admitted into the kingdom of Heaven must have a new birth, must be born of WATER and of the SPIRIT; whence we

* If the mother has not sufficiently recovered her strength, her attendance must be dispensed with; but in this case she will devote the time of her child's absence to devout meditation and prayer.

understand

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39

understand for what reason our blessed LORD ordained the SACRAMENT of BAPTISM. If we are at a loss to conceive how Water can be instrumental to the washing away of SIN, and how any one can be baptized with the HOLY GHOST, let us remember our LORD's own words to Nicodemus, 'The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth; so is every one that is born of the Spirit,' which imply that the new birth unto righteousness, bestowed in the SACRAMENT OF BAPTISM, is not a thing which the human intellect can conceive, so as to understand the manner of it; though it may be believed with the full consent of Reason upon the credit of the DIVINE WORD. And most comfortable is the doctrine of Regeneration! Let us, therefore, embrace it with thankfulness; and then we shall readily and devoutly accompany the minister when he solemnly calls upon the congregation to join him in the following prayer—

'Almighty and Everlasting God, who of thy great mercy 'didst save Noah and his family in the ark,' &c.

St. Peter assures us in his First Epistle, Chapter III. that the saving of Noah from the Flood was a type of our salvation by Baptism. The Flood, in fact, was the Baptism of the world; the iniquity of which, through the grace of GOD, was purged with WATER, and all that was corrupt was buried in that universal Deluge; at length, in token that the evil was expiated, the dove rested upon the face of the earth, and was made the messenger of peace to those who were saved by those waters. So also will those who are baptized into the Christian Church be delivered from eternal death.

The passage of the children of Israel through the Red Sea is likewise represented by St. Paul, 1 Cor. x. 1, 2, as a *Baptism*, by which they were cleansed from the pollutions contracted in a heathen country, and sanctified anew as *God's peculiar people*, which was a proper figure of the salvation

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salvation bestowed in the Christian Sacrament of Baptism.
When our LORD JESUS CHRIST, in order to 'fulfil' in his
own sacred person 'all righteousness,' submitted to be bap-
tized by John the Baptist; he sanctified water to the mys-
tical washing away of sin, and when he afterwards ordained
the Holy SACRAMENT of BAPTISM, he commanded WA-
TER to be used as the outward and visible sign of the in-
ward and spiritual grace bestowed in that Sacrament; and
there is no doubt, but that those who are baptized with
water by a Minister of Christ, IN THE NAME OF THE FA-
THER, AND OF THE SON, AND OF THE HOLY GHOST, are
immediately delivered from the wrath of God or the
punishment due for former sins, whether original or ac-
tual; and if they afterwards lead a life agreeing with their
Christian profession, they will enjoy all the benefits and
blessings which are enumerated in this prayer.

The second Collect for the Child is equally important,
'Almighty and immortal God, the aid of all that need,' &c.
This prayer expresses the earnestness and importunity with
which those who are already by the DIVINE CHARTER of
the CHRISTIAN COVENANT, citizens of the Kingdom of
Heaven, should supplicate in behalf of a Child who is going
to be baptized. The Minister has prayed that the water he
is about to use as the outward and visible sign in the HOLY
SACRAMENT may be sanctified to the mystical washing
away of sin, and he can apply it agreeably to the divine
commandment; but he can do no more; the heavenly
cleansing must be the work of God. The child is brought
as it were to Heaven's gate, but God alone can give him
admittance to the Heavenly kingdom. Our blessed Lord
has, however, assured us in his Gospel that 'those that
'see k shall find; that those that ask shall have; and that
'to those that knock it shall be opened;' so we have
every reason to hope that the heavenly benediction fer-
vently prayed for, by a Christian congregation, in behalf of
the candidate for Baptism, will be granted. And what
Christian would withhold his prayers on such an occasion !
The

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41

The portion of Scripture which follows is particularly de-
signed to encourage godfathers and godmothers to an-
swer for the child, whose Sureties they have taken upon
themselves to be. Hear the words of the Gospel, says the
minister, and most comfortable words they are!

'They brought young children to Christ that he should
'touch them; and his disciples rebuked those that brought
'them; but when JESUS saw it, he was much displeased, and
'said, Suffer little children to come unto me and forbid them.
'not, for of such is the kingdom of God. Verily I say unto
'you, whosoever shall not receive the kingdom of God as a
'little child he shall not enter therein.' The Exhortation
that follows in the Prayer Book renders any explanation
of ours unnecessary. 'Beloved, ye hear in the Gospel,' &c.

Since Baptism is the only means by which Infants can
now be brought to CHRIST, the godfathers and godmothers
may rest assured that GOD is well pleased with their cha-
rity, in bringing so fit an object of his mercy; they may
therefore proceed in the good work they have undertaken
without the least doubt of its efficacy; but before they an-
swer for the Infant it is very proper that they should ac-
knowledge the goodness of God to themselves, and pray for
an increase of divine knowledge, and a confirmation of
their Faith, and offer up at the same time their supplication
in behalf of the Infant; for this purpose the following
Thanksgiving and Prayer is added, in which every one pre-
sent should devoutly join. Let us therefore do so, calling
to mind at the same time our own baptismal vow.

'Almighty and everlasting GOD, Heavenly Father, we
'give thee humble thanks,' &c.

To which they are required to answer, 'I WILL.'

After the Thanksgiving, the minister again addresses the
godfathers and godmothers.

'Dearly beloved, ye have brought this child here to be
'baptized; ye have prayed that our LORD JESUS CHRIST
'would vouchsafe to receive him.'

G

In

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In this Exhortation, the *Sureties* are reminded of what they have already done, in respect to the Infant, and of what they have heard on God's part from our blessed Saviour; and they are told what is expected on the CHILD'S part, which as he is not able to promise in his own name, they must answer for him till he be of age to answer for himself; because he cannot be admitted into the CHRISTIAN COVENANT without promising these things, namely, to renounce the devil and all his works; constantly to believe God's Holy Word; and obediently to keep his Commandments. The godfathers and godmothers are therefore now to stand forth with seriousness and devotion, and with audible voice to answer the questions which the minister puts to them.

* 'Dost thou in the name of this child renounce the devil and all his works, the vain pomp and glory of the world, with all covetous desires of the same, and the carnal desires of the flesh, so that thou wilt not follow nor be led by them?'*

The Infant himself is certainly insensible of the kindness of those who thus promise in his stead, but if he were capable of knowing the enemies he is required to renounce, he would gladly promise these things in his own name; and he will be ready hereafter to acknowledge the obligation conferred upon him by his godfathers and godmothers, unless his education should be neglected, or his mind perverted. The sponsors may therefore very safely answer.—* 'I renounce them all.'*

The above questions put by the ministers to the godfathers and godmothers come home to the bosoms of every one present, for they have been asked on the part of each individual; and in their names respectively have the things mentioned been renounced. Should not this repetition, then, in our hearing, put us upon recollecting how far we have fulfilled the solemn promise made for us at our Baptism (and probably ratified in our own person by the sacred vite of CONFIRMATION) and how far we have departed from it?

Besides,

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Besides renouncing the three great spiritual enemies of mankind, the World, the Flesh and the Devil, which is Repentance; those who are to be baptized, are required to profess their belief of all the Articles of the Christian Faith. The truths on which these Articles are founded are so clearly revealed in Scripture, that children even at an early age may be convinced of them. The godfathers and godmothers therefore who themselves believe these articles may safely give the requisite answer: 'All this I steadfastly believe,' to the next set of questions, viz.: 'Dost thou believe in GOD, THE FATHER ALMIGHTY, Maker of Heaven and Earth,' &c. And let the answer put us upon thinking whether we have or have not fulfilled this solemn promise made in our name, for in this AGE OF REASON and PHILOSOPHY (as it is called) how unsteadfast is the faith of many!

The next question put to the godfathers and godmothers as the representatives of the child is: 'Wilt thou be *baptized in this Faith*?' The answer is, 'That is my desire;' which is not only a proper answer in the child's name (who if he had the use of his reason, could not but desire to be put in the way of salvation) but it is also in fact, at the same time, an acknowledgement on the part of each Surety, that if they were individually in an unbaptized state, they would, now they are come to those years in which they are capable of judging for themselves, and of understanding the conditions and the benefits of the CHRISTIAN COVENANT, most willingly enter into it. It may therefore be presumed, that the Infant, whose Sponsors they are, would be of the same mind under the same circumstances; for no one could reasonably refuse that by which alone an eternal inheritance of the Kingdom of Heaven is to be secured: they may therefore, safely answer for him. But before any one presumes to make this solemn engagement in the name of another, he should be certain that he does believe ALL the Articles of the CHRISTIAN FAITH; that he does not 'halt between two opinions,' believing some articles and rejecting others.

Another

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Another Promise remains to be made for the child, 'that he will obediently keep God's Holy Will and Commandments, and walk in the same all the days of his life.' This promise may be as safely made as the former ones, because there is an eternal reward attached to the required obedience; so that no one can wilfully reject the Commandments of God without injuring himself in the highest degree. But we should remember, that as in the case of Faith, so it is in regard to Obedience, it extends to ALL GOD'S COMMANDMENTS, therefore no person who lives in wilful and unrepenting disobedience to any one of them, should take upon himself to answer for the obedience of another.

But to return to the office—When the godfathers and godmother have professed a desire to be baptized in the CHRISTIAN FAITH, and have promised obedience to GOD'S Commandment in the child's name, the minister offers up prayers in his behalf that it will please God to change his sinful nature, and enable him by his grace to renounce, to believe, and to do what his Sponsors have promised for him.

'O, merciful God, grant that the Old Adam in this child,' &c.

'Grant that all carnal affections,' &c.

'Grant that he may have power and strength,' &c.

'Grant that whosoever is here dedicated to thee by our office and ministry, may also be endued with heavenly virtues, and everlastingly rewarded through thy mercy, O blessed God, who dost live and govern all things, world without end.' To each of these petitions which relate to the Infant every devout Christian will fervently answer AMEN. In that which follows them the whole congregation is interested; viz. 'Grant that whosoever is here dedicated to thee,' &c. Let it remind us then that by that holy office, to the administration of which we are now attending, we were ourselves dedicated to God. That the same mercies and blessings as we implore for the Infant were

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were implored for us; that the Grace of God was undoubtedly bestowed for the cleansing of our corrupt nature, and for our assistance in the performance of our duty; and that if we still continue in the habitual practice of sin, and are destitute of Christian virtues, it is only because we do not fulfil the conditions of the CHRISTIAN COVENANT.

Next follows the prayer for consecrating the water of baptism.

'Almighty and everlasting God, whose dearly beloved Son did shed out of his most precious side,' &c.

As WATER is to be used for a sacred purpose in the Holy Sacrament of Baptism, it is very right that it should be consecrated or set apart in a solemn manner by a Minister of CHRIST; but we should observe that no superstitious ceremonies are used on this occasion; the minister does not pretend to give any efficacy to the water himself, all he can do is to take some of the same element which CHRIST sanctified by his own baptism for the mystical washing away of sin, and apply it as the 'outward and visible sign,' according to our LORD's appointment; the blessing by which the water is made efficacious to the desired end, must come from the LORD himself; and to obtain this blessing in behalf of any fellow- creature, is the proper subject of supplication for every member of a Christian congregation. Let our hearts then accompany the minister whilst he repeats this prayer!

Every thing being now properly prepared the minister takes the child in his arms, and proceeds with the office, by requiring the godfather and godmother to Name the child, whom he immediately baptizes, as our Lord commanded, with the water he has consecrated, in THE NAME OF THE FATHER, AND OF THE SON, AND OF THE HOLY GHOST. The Infant who a moment before was a child of Adam, is now the adopted CHILD OF GOD! The name of that incomprehensible Being whose divine essence we express by the word TRINITY, is upon him; and that he may

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may ever remain among the number of those who keep the Faith, should be the prayer of all present.

The Infant being now a CHRISTIAN, the minister receives him into the congregation of Christ's Church, saying, 'We receive this child into the congregation of Christ's Church, and do sign him with the sign of the Cross,' &c. The sign of the Cross is used in baptism merely as a significant token for the purpose mentioned by the minister, namely, that the baptized person shall not hereafter be ashamed to confess the Faith of CHRIST crucified, and manfully to fight under his banner against sin, the world, and the devil, and to continue Christ's faithful soldier and servant unto his life's end.' When we hear these words let us reflect that all who have received their Christian Name in the same manner, ourselves among the rest, have been enlisted under the great Captain of our Salvation, to sustain that spiritual warfare, in which, during our abode in this world, we must unavoidably be engaged; and that if we follow our Divine Leader, He will finally make us victorious over Satan, Death, and the Grave, and conduct us to his heavenly kingdom, to enjoy everlasting peace and felicity. But whilst our hearts exult in the delightful hope of future rewards, let us ask ourselves, Whether we have done our part towards securing them? Have we kept the FAITH whole and undefiled? Have we, in defiance of the censures and ridicule of the world, been at all times ready to profess our belief in a crucified Saviour, and to honour him by compliance with his precepts and commands? Have we endeavoured to resist the temptations and allurements of the world, the flesh, and the devil? If we have thus confessed our Saviour before men, (we have his own divine word for it) he will confess us before his Father which is in heaven and the holy angels. But if we have forsaken the Faith, and denied the Lord who bought us—if we have given up ourselves willingly to the practice of wickedness—if we have preferred the pomps and vanities of this life to the blessings of eternity, we have forfeited the privileges of the

CHRISTIAN

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CHRISTIAN COVENANT, and in the sins that we have committed we shall die, unless we sincerely repent and amend our lives. But if we do this, we have the means of renewing our baptismal vow in the other Sacrament of the Christian Church, THE SUPPER OF THE LORD.—So abundant are the mercies of God to the sinful race of Adam! But to return to the Infant.

Having received him into the Christian Church, the minister restores him to the sponsors, and pronounces the following short address: 'Seeing now, dearly beloved, that this child is regenerate, and grafted into the body of Christ's church, let us give thanks unto Almighty God for these benefits, and with one accord make our prayers unto him, that this child may lead the rest of his life according to this beginning.'

A happy beginning the Infant has certainly made, in being at so early an age regenerate, and engrafted into the Body of Christ's Church; and we may reasonably hope, that he will lead the rest of his life accordingly, for God will assuredly perform his gracious promises, by bestowing upon him the benefits of the Christian Covenant; but during his early years this child must be intrusted to the care of his earthly parents; however, God has made it their duty to bring him up in his Faith and Fear. And what parent, who considers that his child's eternal happiness depends upon his leading a holy and upright life, will not train him in the way he should go; as the best security for his not departing from it?

The LORD'S PRAYER very properly follows here, after which comes a thanksgiving: 'We yield thee hearty thanks most merciful Father, that it hath pleased thee to re-generate this infant,' &c. What must be the emotions of the parental heart whilst the minister thus enumerates the benefits which are the certain fruits of the HOLY SACRAMENT OF BAPTISM? Speak ye, who having presented a beloved Infant to God, with faith in the efficacy of this divine institution,

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institution, and with firm reliance on the promises annexed
to it, whether any joy, any satisfaction arising from worldly
advantages secured to your Child, can equal that with
which you hear him pronounced the child of God, a mem-
ber of Christ's church, a citizen of the kingdom of heavens?
Nor can the heart of any one who deserves the name of a
Christian, forbear to rejoice on the happy occasion of a
fellow- creature's being put in the way of salvation!

The exhortation to godfathers and godmothers, viz.
' Inasmuch as this child hath promised by you,' &c. is, as
we may observe, very suitable to the occasion; for it re-
minds them of what they have done, and points out what
it is their duty to do; but according to the present custom
of the world, parents exonerate the sponsors from the
performance of their duty in respect to religious instruc-
tion; and it too frequently happens that godfathers and
godmothers live at so great a distance, or are so engaged in
their own family concerns, that they cannot personally in-
spect the education of their godchildren; not to say that
many who perform the part of sponsors are indifferent
whether those they answer for are brought up as Christians
or Infidels. Parents therefore should remember, that they
are under a double obligation to bring their children up in
the true faith; that is, according to their baptismal vow,
but on this subject we shall have occasion to speak at large
hereafter. The latter part of the exhortation to the spon-
sors should be carefully observed by all who are present,
viz. 'Baptism does represent unto us our professions,' &c.
And may it dwell in our hearts!

The admonition with which this sacred office concludes,
viz. 'ye are to take care that this child be brought to the
'Bishop,' &c. should be punctually complied with
by all godfathers and godmothers, who can possibly at-
tend at the confirmation of their godchildren; at least
they ought to be satisfied that the children they have an-
swered for have been properly prepared and taken to the
Bishop, to be confirmed at a proper age. Let us now leave
the

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the infant, whose baptism we have been in idea attending,
to the care of his parents, and retire to our closets as soon
as we have an opportunity, there to reflect further upon the
good work we have been engaged in, and to beseech God
to cherish and improve by his grace the pious resolutions it
has excited.

The parents may now cheerfully partake with their
friends of the festive entertainment which their hospitality
has provided on the occasion, for they have ample cause for
rejoicing; but after being present at such a solemnity, they
will surely rejoice with moderation, not with riotous mirth,
like those whose hearts are sensual, but as Christians, who
prefer heavenly things to earthly. May the peace of God
crown the happiness of all who thus dedicate their children
to God; and enable them to bring them up in his holy
ways!

We have taken this particular view of the different
parts of the sacred office for the ministration of BAPTISM
to infants, in order to lead parents and others, who are en-
gaged in the education of children, into a serious consi-
deration, not only of the importance of this HOLY SACRA-
MENT as a means of grace, but of its use and advantages as
the foundation of a CHRISTIAN EDUCATION; and we
shall endeavour to shew, as we proceed, how it should
be applied for the latter purpose.

(To be continued.)

SYSTEMS
OF
EDUCATION EXAMINED.

IN performing the task we have imposed upon ourselves
of examining the works of authors who have written upon
the subject of education systematically, it would doubtless
be the most regular way to set out from a certain point,
VOL. I. H and

H

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and proceed chronologically; but, as the curiosity of the public is naturally turned towards the productions of the present day, we shall begin with a recent and popular work, which at present engages the attention of mothers; we think it proper, however, to apprize our readers, that instead of pursuing a *retrogade* course, as our beginning may seem to indicate, we shall step backwards and forwards in the annals of time, in order to produce works which best suit the purpose of the day, without regard to the date of the performance.

### ART. I.—Letters on the Elementary Principles of Education, by ELIZABETH HAMILTON, Author of the Moirs of Modern Philosophers, &c. Robinson. 1801.

THESE letters, though the second volume of them has been recently published, have already obtained great celebrity in the world, and they certainly are deserving of extraordinary attention, from their superiority to any system of education upon philosophical principles which modern times have produced. The author indeed has made the philosophy of the human mind her particular study, and with such success as to qualify her in an eminent degree for giving instruction in the important art of cultivating both the understandings and the hearts of children; and though we must confess ourselves to be of the number of those old fashioned people, who think that an intelligent mother, with as much religious knowledge as may be gained from her BIBLE, may educate her child for HEAVEN, without the aid of moral philosophy; we are ready to allow, that where there is leisure for acquiring a general knowledge of this science, great advantages may be derived from such a work as is now under our consideration; and our present remark is intended merely to prevent the discouragement which many young mothers would feel, if they had reason to apprehend that they could not perform the task of education without entering into studies, for which they had neither time nor abilities. But in an age when philosophical researches

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researches are so much in vogue, such a work as Miss H. has presented to the world, may prove highly beneficial to society, not only by inculcating religion together with philosophy, but also by preventing the adoption of other systems subversive of Christianity, or indifferent to its interests; for though we do not agree with this author in some of her opinions, we are happy to observe, that she manifests great zeal for promoting the cause of religion and virtue, by strongly recommending to parents to impress upon the minds of children, at an early age, a sense of love and gratitude to God, and benevolence to their fellow-creatures.

It is foreign to our purpose to enter into an examination of this work as a *philosophical treatise*; we therefore resign it as such, into the hands of critics of a higher order; but it properly falls under our consideration as a *religious system*, for such it certainly is, and great is its merit in this view; yet, however we may incur the author's censure as prejudiced persons, we cannot, as members of the Established Church, dismiss it with unqualified approbation; for in some material points the author expresses sentiments very different from the opinions which have stood the test of experience, or which bear the stamp of orthodoxy; and the nature of our undertaking requires us to point out to observation the exceptional passages; we will therefore give a few extracts, and make remarks upon them as we proceed, and we shall begin with the Introduction:

* To form a just and true estimate of the degeneracy or improvement of any particular period, requires such an accurate and extensive knowledge of circumstances and events, such elevated and comprehensive views of causes and effects, that few even amongst the wisest of men can be supposed equal to the task.

* Difficult, however, as it may be to ascertain this point to its full extent, there are certain principles intimately connected with the important question, which are happily within the reach of

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of every thinking being. That that society which contains the greatest number of wise and virtuous individuals is the happiest and most perfect, cannot admit of doubt; and that the wisdom and virtue of individuals will be in a great measure in proportion to the pains that are bestowed on their education, is equally evident; wherever, therefore, education becomes an object of universal attention, we may safely pronounce society to be in a state of progressive improvement.

'From the number of writers upon the subject of education that have lately appeared, and from the favourable reception which their various treatises and systems have met with from the public, an inference may be drawn, highly pleasing to every philanthropic mind. Insensible must be the soul, that does not take an interest in what so nearly concerns the happiness and prosperity of the society in which he lives; and narrow the heart, that does not extend that interest to the happiness of the succeeding generation.'—Introduction.

Perhaps we shall be thought illiberal for dissenting from the author in some of the foregoing sentiments, but to us it appears much less difficult than Miss H. conceives it to be 'to form a just estimate of the degeneracy or improvement 'of any particular period,' of that in which we ourselves live at least. The criterion by which we should judge in this case, surely ought to be, the state of revealed religion in the world, and its influence upon life and manners; and we fear these are by no means such at the present day as to justify the idea, that society has been of late years in a state of progressive improvement, though philosophy, arts, and sciences, may have made considerable advances towards perfection. Neither can we subscribe to Miss H.'s opinion concerning 'the various Treatises of Education which have been so favourably received by the public,' because many of these bopks, instead of promoting the cause of religion and virtue, have materially injured it, by the endeavours of their respective writers to overturn truth and establish error. To us, therefore, it is the subject of serious concern, rather than of pleasure and satisfaction, that

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that so many treatises of education have made their way in the world, for they certainly have contributed greatly to that confusion and indecision, of which the best inclined parents frequently complain, when they are desirous of settling a plan for the instruction of their children. Nor has this been the worst consequence that has arisen from the variety of systems of education; for through these books bad principles have been insinuated into many minds that would have remained uncorrupted, had they not been contaminated by this means. Of the first of these evils the author indeed seems well aware, for her professed design is,

'To give assistance to the young but conscientious parent, who, anxiously solicitous for the virtue and happiness of her offspring, is in danger of being bewildered amid the variety of systems that offer themselves as unerring guides in the important path of education.'

We will now proceed to the examination of some of the letters of which this work is composed; it appears from the first letter, in which the end and object of education are examined, that the work was undertaken at the desire of a particular friend; and that having been led from the importance of the subject into a thorough investigation of it, the author was induced to give the result of her labours to the public. Happy would it be for society, were the female sex in general educated as the author wishes, 'so as to 'qualify them for the proper performance of the momentous 'duty which devolves upon them when they become mo-thers; for the first impressions which are made upon the 'infant mind certainly are often too potent for time itself 'to efface.' The instances of the Hindoos and American savages, which Miss H. produces in this letter, to strengthen her argument*, are well calculated to encourage Christians to cultivate, at an early age, the principles of a better religion than these people profess; indeed it is

* Page 5, Vol. I.

highly

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highly expedient, that mothers should be capable of mak-
ing impressions on the minds of their children, in favour of
those great truths, from the belief of which arise the faith
and practice of Christianity; and we perfectly agree with
Miss H. in her appeal to the authority of St. Paul*, who
in the text referred to, clearly recommends, as the first ob-
ject of maternal care, in the education of children, the
communication of that knowledge, which can be derived
only from the Divine Book, which furnishes spiritual in-
struction, suited not only to persons in the more advanced
periods of human existence, but to babes also; if, there-
fore, we include these doctrines amongst first impressions,
this letter will be found well worthy of serious consider-
ation; though (as will appear from the continuation of our
*Essay on Christian Education*) we conceive, that after all
a mother can, and certainly ought to do, towards the cul-
ture of the hearts of her children, the direction of the af-
fections and desires towards the highest objects, depends
ultimately upon an influence superior to that of the early
association of ideas, produced by casual circumstances;
and to this divine influence must the parent have recourse,
if she wishes her ' children's intellectual and moral powers
' to be brought to the highest degree of perfection of which
' human beings are capable; for there is ONE BEING
only who can order the unruly wills and affections of that
sinful race to which every child who is born into the world
belongs; and to him is every humble minded mother en-
couraged to look up for assistance, whilst she carefully
watches over the opening minds of her children. We ear-
nestly recommend to our readers the following excellent
advice of the author:

'The first thing I shall urge upon your consideration, is the absolute necessity of contemplating with attention, and defining with accuracy, what is the real object we wish by education to accomplish. If this be not well ascertained; if we have any vague ideas concerning it; we have no reason to flatter ourselves with

* In the marginal note page 4, in which she alludes to 2 Tim. i. 5.

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success in the event. It appears to me that to a want of pre-
cise notions with regard to our ultimate views in education,
may fairly be traced many of those heavy disappointments of
which parents so often and so bitterly complain.'—Page 14.

In the second letter (which treats of the association of ideas, and the means whereby they are rendered permanent), the author repeats as follows, the objections which her friend had made to her theory of the association of ideas on which her system is founded.

' Before I proceed to a farther investigation of the subject with which I concluded my last, I shall fully reply to the objections you have so candidly stated.

'You say, that without having ever read a page of meta-
physics, you can easily comprehend what I mean by the associa-
tion of ideas; but that it appears to you I have laid too great
a stress upon the strength of those that are given in infancy, as
experience may convince us, that impressions received in that
early period are slight and evanescent; that the pleasures and
pains of childhood are not the pleasures and pains of our riper
years, and that this change of the objects of desire or aversion
shews the early association of ideas to have been short and tran-
sient.'—Page 21.

We produce these objections, because they are such as
we ourselves should make; nor are they done away either
by the author's arguments, or the examples she gives in
confirmation of them; not that we object to the general
principle of her theory, but to its application in particular
cases, especially, to the impressions which the minds of
children receive concerning the nature and attributes of
the Deity, (as we shall have occasion to observe as we pro-
ceed) every one's observation, however, furnishes instances
to confirm the truth of Miss H.'s remarks on the strength
of the impressions made by objects of terror and frightful
stories; and of the mischief that is frequently done to the
minds of children by injudicious praise and indulgence;
and

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and it must be acknowledged, that these certainly give rise to many improper associations of ideas, which if not timely corrected, may remain for life; the parent, therefore, cannot be too assiduous in her endeavours to prevent these erroneous associations, which as the author observes, is no difficult task to the Christian mother. We will give her own words:

'For a standard whereby to judge of the tendency of associations, no Christian mother can be at a loss. She, indeed, whose notions of religion extend a little farther than to the mere forms of the Sect* in which she was educated, will here be found to possess a very great advantage. In the morality of the Gospel, she has an excellent criterion; and if she conscientiously endeavours to prevent all associations in the minds of her children that are at variance with its precepts, she lays the most probable foundation for their future happiness.

'The system of morality established by JESUS CHRIST, does, indeed, in many respects, differ essentially from the morality of the world; but till it can be proved that the latter is better suited for advancing the dignity of our nature, is better calculated for promoting individual and social happiness, I do not scruple to give a decided preference to the former. To it, therefore, should I endeavour to form the mind; by it should I try the habits, the prejudices (for they can scarcely be called opinions) that are acquired in infancy; and while I do so, I would submit my own prejudices, my own opinions to the same test.'

Making the Gospel the standard by which to try whatever assumes the name of morality, is a rule to which we readily accede, provided we are allowed to include what in our opinion is inseparable from true Christian morality, the Faith of a Christian; but we confess that there are expressions in this letter, and in other parts of this work, which give us reason to fear that the author reckons amongst prejudices, habits, and opinions, to be guarded

* Why are all Christian mothers to be supposed Sectarists?

against

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against in the education of children, some of those doc trines which we esteem as essential to the support of the morality of the Gospel, and which we ourselves should labour to inculcate, in order to prevent the adoption of prejudices and opinions inimical to these doctrines; nor is there any danger of laying the foundation of a blind and superstitious bigotry, or perhaps of scepticism,' as Miss H. apprehends, (we speak from experience) if we adhere to the rules which are clearly laid down in the Scriptures for the instruction of the young and ignorant, and follow the example of our blessed Redeemer.

We agree with the author in the greatest part of her observations in the Fourth Letter upon those prejudices, which are in general distinguished by the name of natural antipathies, but we confess, that her definition of the word prejudice, as applied to the religious and political principles of mankind, does not agree with our own sentiments, as members of the Established Church. Persons educated according to the true principles of this Church, will have no such prejudices as Miss H. describes; though they will certainly think it right and expedient to keep strictly to its doctrines and ordinances, and to guard their children against the dangerous opinions which in this 'Age of Reason,' are attempted to be established by Infidels under the names of liberality of sentiment and free inquiry. We are however ready to acknowledge that 'to encourage personal 'hatred towards those who differ from us in religious opinions,' is to introduce into the disposition a tendency to all the malevolent passions.' But at the same time we must confidently assert, that no associations, leading to personal hatred will be formed in the mind of a child carefully educated upon true Christian principles, much pains and trouble, therefore may be spared to parents, by attending to the plain precepts of the Gospel, instead of perplexing themselves with philosophical researches, with a view to preserving their children from those religious and political prejudices which too often disturb the peace of society.

VOL. I.

I

But

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But though we object to some expressions in this part of Miss H.'s work, we wish to do justice to her merit by saying, that every mother will find much to approve in this Letter, particularly what is said concerning the treatment of servants, and the consequences of the general neglect of giving them Religious Instruction.

It appears from the Fifth Letter to be Miss H.'s idea of the present state of Religion in this country, that its inhabitants are divided into two great Sects or Parties, who are regarded by each other respectively either as Infidels or Enthusiasts.* It must be acknowledged that this is too frequently the case, but not so generally as this author supposes. There is, we hope and trust, a considerable number of Christians who, firm to the Religion of their pious forefathers, and zealous for the support of its Establishment, lament that there should be divisions in the Church; but who do, notwithstanding, judge charitably of those who dissent from its doctrines: of this number we profess ourselves to be; and we sincerely and fervently unite with Miss H. in the pious and benevolent wish, that all who are fully convinced of the truth of the Gospel, would unite in brotherly love, and pure affection; but to some of the following sentiments (which make a part of the passage we allude to) we cannot subscribe.

'Variety of opinion is the inevitable consequence of that variety of intellect which God has been pleased to bestow on mankind. In the infinite variety that appears in the human countenance, every pious person acknowledges the wonder-working hand of the CREATOR; and is it not the same hand who has mixed and modified the mental powers to the production of a variety as infinite? This arrogant desire of uniformity in sentiment and opinion seems early to have made its way into the Christian Church, and may easily be accounted for in the Jewish converts, from habit and association. It is, however, no where

* Pages 3, 4, vol. i.

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countenanced in the apostolical writings, but is often and effectually combated by the conclusive reasonings of St. Paul, and by the more simple eloquence of the other apostles. Far be it from me presumptuously to impose my particular creed as the only passport to the favour of the Eternal. Religion I consider as essential to the happiness of mankind; not only to future, but to present happiness. And when I speak of religion, I do certainly mean the Christian religion; not, however, confining the term exclusively to the church, of which I am a member, but extending it to all who have "built upon the foundation of the apostles and prophets, JESUS CHRIST himself being the chief corner-stone, in whom all the building fitly framed together, groweth unto a holy temple to the Lord."

'Nor from this declaration let any one consider me as a latitudinarian in principle. Those passages of doubtful import which have principally engaged the attention of theologians, and on which the division of sects have been founded, appear not to me to constitute the essential doctrines of Christianity. These, we are expressly told in Scripture, are so plain, "that he that runneth may read them." I consider that what is above my apprehension, I cannot be commanded to understand; but depending on divine authority, I believe that what I understand not now, shall, when this fleshly veil be removed, be made clear to me hereafter. As far as I have been able to observe, I have seldom seen the spirit of theological controversy, and of Christian charity united; and I hope I shall not be condemned for preferring the latter.'

If, as this author supposes, 'Variety of opinion is the inevitable consequence of that variety of intellect which 'God has bestowed on mankind,' it would have been useless, not to say unjust, in the Supreme Governor of the Universe to give at any time to mankind, a Religion which required uniformity of belief and practice; yet this was certainly the case in respect to the Jewish ritual; and we read that at the first establishment of the Christian Church, the whole multitude of them that believed continued stedfast in the Apostle's doctrine and fellowship *, and that they

* Acts ii. 42.

were

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were of one heart, and of one soul*. Those who afterwards followed their own opinion, or suffered themselves to be led away to form Sects and Parties, so far from being countenanced by St. Paul, were frequently reproved by him†; and what St. John was commanded to write in the Apocalypse to the seven Churches of Asia‡ plainly proves that dissensions and divisions are not pleasing to the Divine Author of our Religion. The charge of arrogance, therefore, belongs not to those who endeavour to promote uniformity of opinion amongst Christians, and for this purpose conform to the use of creeds expressive of the general belief; but more properly to those who would justify that difference of opinion which the Scriptures condemn. But when dissensions and divisions have unhappily taken place, Christian charity should certainly be exercised on all sides; and this may be done without the members of the established Church giving up her CREEDS and INSTITUTIONS as matters of indifference, for they never can be such in reality since they are all founded upon the truths of Divine Revelation.

We do not perfectly understand what particular passages of Scripture Miss H. alludes to, as 'of doubtful import,' we will therefore only say that to us it appears a very dangerous experiment to withhold from children (we speak not of mere babes) any Truth that is revealed in Scripture only because it is above the comprehension of human reason. Happily for us, we are not required even in our riper years to understand divine mysteries, but only to believe them; and children are as capable of believing what they cannot understand as persons in advanced life; and better disposed to do so because their minds are free from prejudice; and if the mysterious doctrines of Scripture, comprized in the Creeds of our Church, be pointed out to children as objects of Faith, as things they are required to believe upon the credit of God's Word, and the testimony of inspired writers, they will never doubt, unless pains be taken to teach them to do so.

* Acts iv. 32.

† Rom. xvi. 17. 1 Cor. i. 10.

‡ Rev. i. 11.

We

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61

We are equally at a loss to conceive what Miss H. esteems the essential doctrines of Christianity, and her quotation does not assist us; for the doctrine which the prophet was to make so plain that those who run might read it, was this, 'The just shall live, by Faith*, which is plainly taught in the New Testament; and as we have said above, Children are capable of Faith, surely, then, we should call upon them to believe all that is revealed in Scripture, in the New Testament as well as the Old: but on this subject we shall have occasion to expatiate in our Essay upon Christian Education. We shall therefore only observe farther upon this passage, that an uniformity of religious opinions would effectually prevent the evils of theological controversy, and promote Charity; consequently the greater the number of people in a nation who subscribe to the same Creeds, the greater will be the harmony amongst them; but with the author, we must refer our hopes of seeing this harmony universally prevail, till a new dispensation, that of the Church triumphant, takes place.—Want of room obliges us to defer for the present what we have farther to say concerning this very ingenious work.

*Observations on the Changes which have taken place in Books for Children and Young Persons.*

HAVING endeavoured in our Introductory Remarks on the Religious Instruction of Children and Youth, to point out the gradual changes which have taken place since the Reformation, from a method entirely CHRISTIAN, to one in which there is too frequently a mixture of false philosophy; we now wish, previously to the examination of any of the numberless books at present in circulation among the younger part of the community, to offer a few observations on the coincident changes in the style and tendency of children's books; and though our erudition does not furnish us with dates to ascertain the years in which any new kind of book made its appearance, a judgment sufficiently

* Habbakuk ii. 2, 4.

accurate

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accurate for our purpose may we think be formed of any
particular work, by the analogy it bears to the state of
religion, at any particular period. According to this rule,
we may conclude, that for a considerable time after the
Reformation, all the children of Protestant parents de-
rived the chief, if not the whole, of their literary amuse-
ment from the HISTORICAL parts of the SACRED WRI-
TINGS; and that when the kingdom was divided into
sects and parties, each party supplied books for children,
according to their respective opinions, while the young
members of the Established Church still continued to be
so fully employed in their literary hours, with learning
CATECHISMS and SCRIPTURE tasks by heart, as to have no
time for desultory reading. But we are not able to say for
a certainty, that any books were written for children be-
fore the reign of Queen Anne; for, in Mr. Locke's time,
there were certainly very few, as we may judge from the
hints he has given, (in his Essay on Education) for pre-
paring abridgements of Scripture History, and other
books of an entertaining nature, for the purpose of facili-
tating to children the acquisition of knowledge. When
the idea of uniting amusement with instruction was once
started by such a writer as Mr. Locke, books for children
were soon produced of various sorts: Fables, Fairy Tales,
&c. &c. Every spelling book had now pictures and
stories, as incitements to learning; and Infants were
taught the alphabet by means of ivory letters and tee-
totums. Some of the books written in what may be
called the first period of Infantine and Juvenile Lite-
rature in this country, we well remember, as the delight of
our childish days, viz. Mother Goose's Fairy Tales; Esop
and Gay's Fables; The Governess, or Little Female Aca-
demy, by Mrs. Fielding*, &c. &c. The same period pro-
duced a number of books written for young persons, viz.
The Economy of Human Life, and the Spectator, Guar-
dian, and Tatler, which were published about this time,
were also universally read, by persons of all ages, and

* The learned translator of Xenophon.

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esteemed essential for the improvement of youth. Some
valuable French books for children and young persons
likewise made their appearance in the world, about the
middle of the last century, namely, ' La Magazine des
'Enfans,' and ' I-te Magazine d'Adolescenec,' by Madame
le Prince de Beaumout, a lady we have mentioned before,
as the instructress of many of the English nobility, and
other persons of distinction, who was then in their child-
hood. These books were afterwards translated into
English. We are sorry to add, that Novels were at this
time frequently put into the hands of young people, and
the establishment of Circulating Libraries, a few years af-
terwards, gave free access to books of all descriptions, and
among them were many of those corrupting ones which
were then in circulation on the Continent. However, mere
children's books were we believe in general of a very
harmless nature; but they were mostly calculated to en-
tertain the imagination, rather than to improve the heart,
or cultivate the understanding. But at length Mr. New-
bury, of famous memory, stepped forth the professed friend
of infancy and childhood, to divert and to instruct his
young compatriots; and he furnished a great supply of
engaging books, by which curiosity was gratified, at the
same time that religion, loyalty, and good morals were in-
culcated. Parents also received many useful lessons for
the proper management of their children, through the
prefaces to their books; and though we are ready to ac-
knowledge, that the present style in which infantine books
are written, is more suited to the capacities of young chil-
dren, and that those of the time we allude to, were in
some respects objectionable, yet we cannot but think the
publications of Mr. Newbury's authors, in their genuine
state, may still be used to advantage in our nurseries, in
preference to some of modern date, which have supplied
their place. At the same we are ready to ascribe great
merit to that ingenious lady Mrs. Barbauld, for introducing
a species of writing, in the style of familiar conversation,
which is certainly much better suited to the capacities
of

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of young children than any that preceded it; and the in-
fant readers are farther indebted to her for the happy
thought of printing *first books*, in a large clear type. These
useful hints given by Mrs. B. have been generally adopted
by her cotemporaries, and many books have been supplied
to the nursery, by means of which children at an early
age have acquired the rudiments of useful science, and even
of the first principles of Christianity, with delight to
themselves, and ease to their instructors. But books of a
different tendency have also been written, expressly de-
signed to sow the seeds of infidelity, and of every bad
principle, in the minds of the rising generation.

In respect to books for children advanced beyond the
first stage of infancy, and young people, we do not know
that there has been any change of *style*, but of *matter*
there certainly has. Books of this description have multi-
plied in England, (both of foreign original, and our own
native growth) beyond calculation, and many of those
which have the most plausible titles, are replete with hid-
den mischief. Indeed numbers of modern publications
for children are evidently calculated to bring about the
same change of system in the education of the children
of this nation, as has been produced by similar means on
the Continent, according to the account of these publica-
tions given in a former article*, and if not checked in
their progress, the consequences will be equally fatal to
principle and morality in this nation. *Revealed religion*
will be abandoned, and *false philosophy* will be substituted
in its stead. Our youth, from obtaining a premature and
superficial knowledge of arts and sciences will be presump-
tuous and conceited; and in respect to moral conduct,
they will at the best act right from *habit*, rather than from
a *sense of duty*, but it is most probable that they will be
every way corrupted. It is time then for all parents who
are desirous to bring up their children in the belief of

* See the Extract from Mr. De Luc's Letter, page 26, of this number.

CHRIS-

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CHRISTIANITY, to be very cautious what books they put
into their hands, and above all others, to be particularly
jealous of those which are composed in imitation of the
HOLY SCRIPTURES, for they are beyond a doubt intended
for the most abominable purposes, as we shall take
occasion to shew, when any of them come to our hands.

Other books there are in which the authors of them, under
the pretence of teaching the first principles of moral and
natural philosophy, lead the minds of children into the idea
that all things come by chance, and that there is no God
but Nature. Others again are calculated to lessen parental
authority, and to set children above all restraint. In short,
there is not a bad principle, inimical to religion and virtue
which can be named, that is not to be found in books for
children and youth; but we are happy to add, that
amidst this mass of corruption, much that is sound and
good is to be met with; and we trust the stock is still in-
creasing from the most respectable sources; nothing
therefore is wanting to stop the progress of the growing
evil, but for parents and teachers to be cautious in their
choice of books for *Children* and *Young Persons*,
amongst the multitude which are now supplied by the
'Juvenile Libraries,' and it shall be our task to
assist them in their selection of safe and good ones.
But if it was inexpedient to observe chronological order, in
respect to *Systems of Education*, much more difficult would
it be, to give a regular series of *Children's Books*; we must
therefore take them indiscriminately, in regard to the time
of their publication; but shall endeavour to separate them
into two distinct classes, viz. Books for *Children*, and
Books for *Young Persons*; but where to draw the line may
be the Question: formerly, all were reckoned *Children*, till
they had at least attained their fourteenth year. Now, if we
may judge from the titles of many little volumes, compared
with their contents, we have *Young Persons of five*, or six
*years old*. However, in our arrangement (assuming the pri-
ilege of authorship) we shall, without regard to *title*

VOL. I.

K

pages

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pages, take the liberty of adopting the idea of our forefathers, by supposing all young gentlemen and ladies to be *Children*, till they are fourteen, and *young persons* till they are at least twenty-one; and shall class the books we examine as they shall appear to us to be suitable to these different stages of human life.

EXAMINATION
OF
BOOKS FOR CHILDREN.

ART. I.—The Sorrows of Selfishness; or, the History of Miss Richmore, by Mrs. Prudentia Homespun. Longman and Rees. 1802.

THE author of this little work, who first assumed the name of PRUDENTIA HOMESPUN, as the writer of a very pleasing and instructive novel, called 'The Advantages of 'Education,' is now known to the world as MRS. WEST. In the publication before us, useful instruction is blended with amusement. The lesson which Miss Richmore's history is particularly designed to teach, is a very important one, as the title of the book indicates; and the story has sufficient interest to make a lasting impression upon the minds of young readers, without working too powerfully upon their feelings. Nor is this work unworthy of the attention of Parents, for it conveys very useful hints for the regulation of their own conduct in the education of their children; by pointing out the sad consequences which may, and certainly often do, arise from the excess of parental indulgence. We will not mar a well told tale by abridgement; but the following passage from a note to the preface, is so accordant with the sentiments we have already expressed concerning *Children's Books*, that we are tempted to produce it.

‘ Every

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‘ Every serious person must lament the striking alteration which has taken place in the fabrication of children's books, within these few years; formerly the writers of these bagatelles remembered that they were addressing the children of Christian parents. They frequently enforced their observations by quotations from Scripture; they recommended a punctual observance of religious duties; and they reminded their young readers that they were immortal beings. It is not from accident but design that these subjects are now avoided. Our nurseries are stored with very liberal publications, equally adapted to the instruction of Jews, Turks, Pagans, or infidels. No degree of cleverness in the composition, however superlative it may be, can atone for this insuperable contamination.’

The following excellent advice extracted from the Preface of this work, we also submit to the consideration of our readers:

‘ To all Parents and Guardians, who are not tainted by the poison of infidelity, the author earnestly recommends these few plain rules:—Build your system of Education on the basis of Religion: remember, that the promises and threatenings of Christianity are not temporal but eternal; and that it is not a mere formulary of manners, or a code of observances, but an active principle, intended to prepare us for heaven. Do not, therefore, limit your instructions to what is expedient. Do not affect to be wiser than your Maker; and, above all, avoid those systems of morals which are contrary to Revelation. By attending to the lessons of Holy Writ, and, above all, to the sublime doctrine of immortality, you will send your children into the world with just notions of human life; you will prepare them to act and to suffer; you will fit them for disappointments; you will enable them to bear that most severe of all trials, prosperity, with humble gratitude, and self-possessing prudence; and you will prepare them to endure calamity with dignified patience. Teach them not to expect much: instruct them to think justly of themselves and kindly of others: and you will do more to meliorate the condition of the human race, than a legion of Theophilanthropists.’

ART. II.

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ART. II.—The Chronicle of the Kings of England, from the Norman Conquest to the present Time. By R. Dodsley. A new Edition, enlarged. Vernor and Hood, &c. &c. 1799.

THIS Book is one of those against which we particularly warned our readers in our observations upon the changes which have taken place in respect to publications for children. It was evidently composed with the most prophane and invidious design, to depreciate the Sacred Writings, and to bring contempt and ridicule upon the memory of the sovereigns who have successively filled the British throne, and through them to glance derision upon monarchy itself. In order to render it attractive, this impious book is set off with all the advantages of neat printing, and wood cuts, copied from Hume's History of England; and it bears in the title page the name of a respectable deceased author. Indeed, we have been credibly informed, that it was originally written by Dodsley; though it has evidently received considerable additions since. However, though we cannot take upon ourselves to decide who were the writers of this book, we do not hesitate to say that the children of Christian Parents ought not to be the readers; yet we hear to our inexpressible concern, that it is extensively circulated, and that in some families children learn chapters of it by heart, as other children learn chapters in the BIBLE. Nay, we ourselves have seen this book recommended (amongst others ('as formed to delight and to instruct,' in a work professedly written 'to direct Parents and Teachers in their Choice of Books in every Branch of Education.') But this we are persuaded was an oversight, for it appears to have been very far from the design of the Reverend Author of the Publication in question to recommend books of an irreligious and immoral tendency; we may therefore hope that Dodsley's Chronicle will be omitted in the next edition of his work.

That

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That we may not be thought to condemn without sufficient reason, we will perform the painful task of making extracts from the work itself, and shall begin with THE PREFACE:

'NATHAN BEN SADDI, a servant of God, of the house of Israel, to all and every of his readers, whether Jew or Gentile, greeting. Notwithstanding that many have taken in hand to write the History of England, it seemed good unto us also, most excellent reader, to set forth in order some things that have happened since the conquest of William the Norman. Now this I have chosen to do in the manner of our forefathers the antient Jewish Historians, as being not only the most concise, but most venerable way of writing.

'Howbeit, I would not that thou shouldst be offended, or take in evil part, that I have adventured to imitate those sublime originals; neither let it enter into thine heart, that I have done this thing in sport, or wantonness of wit; for verily I abound not therewith, as thou wilt undoubtedly perceive. Nevertheless in perusing this delectable history, thou wilt meet with abundant matter both for information and amusement, and peradventure also for instruction: and it shall come to pass that when thou readest of the foolish Kings that have ruled the land, then shall thy soul be troubled, and thou shalt say within thyself, how small a portion of sense sufficeth to govern a great kingdom!

'But when thou readest of the Kings that were wise and great, then shall thy heart be glad, and thou shalt compare the passed times with the present, and rejoice therein, and laugh exceedingly.

'Moreover thou wilt find, that the end of the first was bitterness and shame, but the end of the last was glory and honour. These shall be set up as a light unto Kings in all ages, but those as a warning from generation to generation.'

The writer of this Preface seems to have been well acquainted with the contents of the BIBLE and TESTAMENT, and to have read the Sacred Writings sufficiently to have made the style of SCRIPTURE familiar to him; but to what a purpose has he applied this knowledge!

Nothing

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Nothing could be more absurd than to suppose a JEW the Author of the History of England, in which there must necessarily be frequent occasion to discuss the affairs of the Church, and accordingly, we find this *pretended RABBI* (forgetful of his religious profession and high office) describing the disputes and controversies which were carried on in the kingdom, between the Protestants and Papists concerning the Doctrines of Transubstantiation; and we may observe that though he affects to *venerate the Divine Originals* which he presumes to imitate, he profanes them in every line, in the wantonness of that wit, which is without wisdom—a most dangerous weapon in the hands of the Infidel!

The histories of the different monarchs are certainly written so as to give a general idea of their several characters, and of the principal events of each reign, but when this Jewish Rabbi thinks fit to bestow praise, he employs the language of the *Prophetic Writings*, and ascribes to the sovereigns of the earth, the attributes of the DEITY Himself; and frequently in the midst of this sublime, but impious elogium, some trifling circumstance is introduced to provoke a smile of derision or to excite an indelicate idea.

This *pretended RABBI*, it is true fulfils his promise of shewing that the end of foolish, or rather let us say wicked kings, was bitterness and sorrow; but how a comparison between the times that are passed and those in which we live, are to cause us to 'laugh'* exceeding as well as to rejoice we cannot conceive; unless, indeed, we rejoice after the manner of *Infidels*, in the hope that Religion will be banished from the earth, and universal anarchy prevail.

* We are well aware that the word *laugh* is sometimes used in Scripture in a serious sense. Abraham fell on his face and *laughed* when the LORD promised that he should have a son in his old age; but he rejoiced with reverence. Sarah also *laughed* when the angel said she should bear a son; her's was a laugh of disbelief, and she added a falstaff to it,—she was therefore reproved. In the Extract above the word certainly conveys a ludicrous idea.

To

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To prove the truth of our assertions respecting the book before us, we add some farther specimens, not with a view to excite curiosity, but with the hope of repressing it.

‘Now ELIZABETH was twenty and five years old when she began to reign, and she reigned over England forty and four years, four months and seven days, and her mother’s name was Anne Bullen.

‘And she was endowed with wisdom from above, and the spirit of the Almighty gave her understanding; she chose unto herself wise and able ministers; she hearkened unto their counsels, and she governed her kingdom with power and great glory.

‘The sea also was subject unto her, and she reigned on the ocean with a mighty hand.

‘Her admirals compassed the world about, and brought her home treasures from the uttermost parts of the earth.

‘The glory of England she advanced to its height, and all the princes of the earth sought her love; her love was fixed on the happiness of her people, and would not be divided.

‘The æra of learning was also in her reign, and the genius of wit shone bright in the land.

‘Spencer and Shakespear, Verulum and Sidney, Raleigh and Drake, adorned her court, and made her reign immortal.

‘And woe unto you, Spaniards; woe unto you, ye haughty usurpers of the American seas; for at the lightning of her eyes, ye were destroyed, and at the breath of her mouth ye were scattered abroad; she came upon your Armada as a whirlwind, and as a tempest of thunder she overwhelmed you in the sea.

‘Wisdom and strength were in her right hand, and in her left were glory and wealth.

‘She spake, and it was war; she waved her hand, and the nations dwelt in peace.

‘Her ministers were just, her counsellors were sage, her captains were bold, and her maids of honor ate beef-steaks for breakfast.

‘Now the rest of the acts of Queen Elizabeth, and all the glorious things that she did, are they not written in the Books of the Chronicles of the Kings of England?’

Let

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Let us now appeal to our readers, whether any thing can
exceed the impiety of the foregoing extract? after perusing
the book from whence it is taken, we can no longer won-
der if we hear scoffers in their nonage, uttering blasphe-
mous jests in the language of divine inspiration, or that
those who, we should suppose, had scarcely read their
Bibles through in their lives, should be sufficiently ac-
quainted with its sacred history and language, to turn the
Word of GOD, himself, into ridicule. The means by
which boys and girls gain this facility of profaning what
they should be taught to hold in the highest degree of re-
ference and veneration, are evidently these, they are
either allowed to read such books as 'The Chronicle of the
Kings of England,' and learn them by heart instead
of the Scriptures, or they are suffered to read them in their
hours of amusement, together with other books of a like
tendency; which excite a curiosity for the perusal of the
Sacred Writings, not with a view to improvement in reli-
gious knowledge, but in order to gain materials for sub-
jects on which to exercise their sprightliness of imagina-
tion, and their talent for ridicule.

But even supposing that Parents, merely for want of
consideration, should let their children read such books as
these, and that they endeavour, at the same time to in-
spire them with proper reverence for the Scriptures, will
not the latter from reading both, be liable to form associa-
tion of ideas, which will at least tend to confuse their
judgement, and to lower the Scriptures in their estimation,
when they see them put upon a level with compositions of
mere human origin?

We produce the following extract, for the purpose of
shewing in what manner this insidious author endeavours
to bring contempt upon Kings, and upon the Ministers of
that Establishment, which Infidels are so eager to over-
turn.

JAMES

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73

‘JAMES I.—And Jamie thought himself a bonny King, and
a muckle wise mon. Howbeit, he was a fool and a pedant.
But the spirit of flattery went forth in the land, and the great
men and the bishops offered incense unto him, saying “O most
sacred King! thou art wiser than the children of men! thou
speakest by the spirit of God! there has been none equal to
thee before thee, neither will any arise after thee like unto
thee.”

'Thus they abused him daily with lying and fulsome adulation. And the ear of James was tickled therewith, and he was puffed up, and he thought himself wise: whereupon he began to dis-pute with the doctors, and to decide controversies, and to write books, and the world was undeceived.

'Howbeit, a new translation of the Bible was set on foot in
his reign, and it was executed with great care and exactness;
and the same is read by the people unto this day.

'In this reign also the two kingdoms of England and Scotland
were united together, and he gave unto them the name of Great
Britain, and the nations became as one people

'Moreover he issued a proclamation to enforce the act of
uniformity; and of ten thousand pious ministers that dispensed
the Word, but forty-and-nine were found that did not conform.

'And the forty-and-nine who had consciences were sus-
pended; but the nine thousand fifty-and-one, who had no con-
sciences were continued as faithful ministers of the Word.

'And it came to pass in the third year of his reign, that the
Pope and the Devil laid their heads together, and contrived a
most grievous plot.

'And the Pope said unto the Devil, wherewith shall we de-
sterify him? And the Devil said unto the Pope, I will do it with
gunpowder.

'Howbeit the wisdom of James was greater than the wisdom
of the Pope and the Devil; and he smelled out their plot and
prevented it.

'And James was glad that he was alive, therefore he appointed
the fifth of the month November, as a day of thanksgiving for
ever. And bonfires are made, and squibs and crackers are let
off in the streets, in derision of the Devil and his gunpowder
plot to this day.'

VOL. I.

I

Surely

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THE GUARDIAN OF EDUCATION.

Surely what we have now cited is sufficient to prove to the attentive reader that the intention of the writer was to bring an odium upon the great body of the clergy, amongst whom were many of the translators of the BIBLE; as well as upon the King, by whose authority the new translation was undertaken. The representation here given has a manifest tendency to impress the minds of the young reader with an idea that a work carried on by such persons may be very defective, and that bishops in general are men void of all conscience; also that the Act of Uniformity was an oppressive one. The account of the Gunpowder Treason also is given in a way to destroy the effect of its commemoration. In short all that we have transcribed of the reign of James the First is directly aimed at the Church Establishment.

The reign of our present sovereign gives a short outline of the principal changes in the ministry from his Majesty's accession to the throne; the separation of America from Great Britain; the horrors of the French Revolution; the attempt of Tom Paine to overturn the Constitution, and the warning given by Mr. Burke concerning the secret conspiracies that were forming throughout the kingdom. So far the author affects to disapprove of the proceedings of the revolutionists, of his sincerity we may possibly form a judgment from the following Extract:

'And all wise men hearkened unto his word (Mr. Burke's) and William Pitt and other Ministers of the King followed his counsel, and they banished Thomas Paine the apostle (of the revolutionists) out of the land, and some of his followers they put in prison, some they sent to Botany Bay, and some they hanged on a tree.

'And of the other acts and occurrences of his reign (King George III.) how certain men, calling themselves reformers and patriots, were constantly preaching up reforms and changes, and prophesying destruction and ruin under the administration of William Pitt, to get him out and themselves in; and of the padlocks that were clapped on their mouths, &c. &c. are they

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not recorded in the history of Belsham (and other historians of the day) and circulated by the Corresponding Society. Howbeit in them are many things recorded which we ought not to credit, because they wrote these things to please a party, and not to record the truth.

'He that is wise let him refrain from treason, and his mouth from speaking seditious words; then shall he dwell in safety and his seed after him.

'But he that is foolish and obsinate, that plotteth mischief against his king and country, to kindle the flames of war in their bosoms, Botany Bay will be their dwelling-place, or the new drop their portion.

'And behold the sceptre continueth in George's hand, the crown is also upon his head; and he sitteth on the throne of his majesty unto this day.

'Where that he may long continue, let us pray, that his ministers be just, his councellors wise, and his captains courageous, so shall he become the terror of France, and the wonder of Europe.

'Take away the wicked from before the king, and his throne shall be established in righteousness.

'Then will we come before his presence with thanksgiving, and enter into his court with praise; we will be thankful unto him, and speak good of his name.'

The reference given by the author to the historians of the day, whose works are circulated by the Corresponding Society, will shew, we should imagine, what kind of politics this author would wish his young readers to adopt; and his prayer concerning the king's ministers, &c. compared with a paragraph in the reign of Queen Elizabeth concerning her captains, &c. will inform us with what times we should compare our own in order to provoke us to rejoice and laugh exceedingly. However it is the happiness of all loyal subjects to know, that for all the circumstances of national glory, which marked the reign of ELIZABETH, the reign of GEORGE THE THIRD will be at least equally renowned; and through the good Providence of God, the throne of our pious monarch is established in righteousness; and on that day, when these pages will first meet the public

["76", "THE GUARDIAN OF EDUCATION.", "lie eye, will our beloved sovereign go to the Courts of the\nHouse of the LORD to offer up the tribute of praise and\nthanksgiving for the almost miraculous support and pro-\ntection, which he has himself experienced in the consci-\nentious discharge of his public and private duties; and for\nthe blessings of peace and plenty bestowed upon the na-\ntions over whom he has ruled with mildness, equity, and\njustice; and let us add with such exemplary constancy of\nFAITH, as entitle him to be called a truly CHRISTIAN\nPROTESTANT KING.", "Before we dismiss the Book which has drawn from us\nthese reflections, let us entreat our readers to consider whe-\nther the method employed by the writer of it, to engage\nthe children of Britain in the study of the history of their\nnative country, be such as to incite them to *Reverence\nGOD, to Honour the KING, or to respect the MINIS-\NTERS OF RELIGION*. If on the contrary it is evidently\ndesigned to sow the seeds of *irreligion* and *disaffection* in\ntheir hearts, surely it ought for these reasons to be care-\nfully kept from them. But the *impiety* and *disloyalty* of\nthis *Chronicle of the Kings of England*, do not constitute\nall that is exceptionable in it; for the Work is also in many\nplaces *obscene* to a very high degree. We must therefore\nconclude with pronouncing it to be ALTOGETHER ABO-\nMINABLE.", "EXAMINATION\nOF\nBOOKS FOR YOUNG PERSONS.", "ART. I.—Letters addressed to a Young Man on his first\nEntrance into Life. In three Volumes. By Mrs. West,\nAuthor of the Tale of the Times, &c. Longman and\nRees.", "MRS. WEST's letters have been so extensively and so\ngenerally admired, that we are sensible they stand in no\nneed", "THE GUARDIAN OF EDUCATION.", "77", "need of our recommendation; yet when we are going to\nadopt her sentiments for the illustration of our plan, we\ncannot withhold that tribute of praise which a work of\nsuch superlative merit demands from every one who is inte-\nrested for the welfare of the rising generation; therefore\n(borrowing the sentiment of a learned author deceased *)\nwe offer it as our opinion, that the parent or guardian of a\nyoung man scarcely does him justice if he sends him into\nthe world to think and act for himself, without putting into\nhis hands a work which is so well calculated to warn youth\n(of both sexes indeed) against the dangers to which they\nare particularly exposed in these days of infidelity and li-\ncentiousness of manners, and to fortify them against the\ncorruptions of the age.", "We should here, according to our promise in a former\narticle, add an extract from these excellent letters, con-\ntaining an outline of the Anti-Christian conspiracy; but\nhaving already exceeded the limits of the monthly portion\nof our own work, we must content ourselves for the present\nwith the specimen of Mrs. W.'s sentiments and style, which\nwill be found in the next division.", "STRICTURES\nAND\nREMARKS ON NOVELS, &c.", "On the Sorrow's of Werter, &c. from Mrs. West's Letters,\npage 137, vol. 3.", "'I would advise you to devote your literary hours to the perusal either of such works as communicate solid information, or of such as abound in the playfulness of innocent humour. Those", "* Dr. Samuel Johnson, in his life of Dr. Watts, speaking of a book written by that excellent author on the Improvement of the Mind.", "authors"]

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authors who powerfully excite our feelings are *unsafe*. The *Sorrows of Werter* I detest for its immoral, I might say its im-
pious tendency, and the story is too ill contrived to interest me.
As for the sentiments, they generally flow in the true strain of
Bathos; and I will leave you to judge of the incidents, when I
tell you that one of the letters conveys the important informa-
tion that Werter is *gathering pears*, and Charlotte *standing under
the tree picking them up*. But let me give you a little abstract of
the story. Werter, in great dejection for the loss of some lady
(whether sister, wife or mistress, never transpires) arrives at a
romantic retirement; and seeing Charlotte in the act of *cutting
bread and butter* for her brothers and sisters, he falls in love
with her. She is then betrothed, and soon after actually mar-
ried to Albert; but that for a *long time* seems to signify nothing
to Werter. He takes no step to prevent the marriage, nor does
he appear more mad after it has taken place than he was before.
His attachment is too much refined to resemble that of any
other person, and he spends a whole night on his knees before a
nosegay that had been given him by Charlotte. The lady sees
Werter's attachment, and does not repress it. Werter knows
her engagements, yet determines to indulge it; and Albert con-
tinues to be a peaceable good creature, who is disposed to let
every thing happen as it will. All these characters are people
of the *greatest virtue*. At last Albert grows a little angry, and
then Werter resolves to kill himself; and as he takes this step
to make Charlotte *happy*, he contrives to receive the instru-
ments of death at her hands, unconscious of the use for which
he designed them, and by his distracted behaviour in a succeed-
ing interview, he impresses her mind with the most *agonizing*
horror and remorse. In short, that the work may preserve all
due *consistency*, as it opened with Werter's grieving for Eleono-
ra's sister, it closes as all the print-shops tell you, with *Char-
lotte's weeping over his tomb*. Such is this admired composition,
written to recommend an extravagant criminal attachment, and
to justify suicide!

'There is another work by the same author, but of the dramatic kind, which is said to be extremely popular in his own country, though notwithstanding the *remarkable* pains taken to introduce it, by early and repeated translations, it has not been thoroughly naturalized here. Indeed, as one of our Reviews admitted,

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79

admitted, it "is rather too strong for the English taste." A
gentleman lives alternately with two ladies, and seems doubtful
which he prefers. They possess a vast deal of sentiment, and a
vast deal of *virtue*; though certainly Cecilia, the wife, is "but
a square elbowed family drudge," as Mrs. Wolstoncroft would
say, compared with Stella the mistress. But though far inferior
in spirit and sentiment, I must ascribe to her the most *virtue*;
for seeing that a Werter scene was likely to take place, she pro-
poses to the frantic Ferdinand, that he, "the angel," and her-
self, should all live together in social philanthropy and tender
friendship; and after a chorus of *ohs!* and *ahs!* the curtain
drops. I think that "this charming composition," as one of
its translators terms it, would have the same effect upon you, as
"the lamentable tragedy of Pyramus and Thisbe" had upon
Philostrate in the Midsummer Night's Dream, which he says he
must confess,

"Made his eyes water, but more merry tears
The passion of loud laughter never shed."

'Though I would advise you to deal very sparingly with the
true pathetic, I own that the dangers which are to be appre-
hended from over-exquisite feelings are light and trivial com-
pared with what may arise from the perusal of books which en-
deavour to inflame the grosser appetites, and irregular passions.
Even the more minute descriptions of virtuous love cannot be
perused with perfect safety, if the describer has not painted them
from the representation of a chaste, hallowed imagination.'

After having given her opinion to her son of Rousseau's
*Emilius* (which we reserve for a future occasion) the author
adds the following judicious remarks:

'The German literature which we are so fond of importing,
prosecutes the same design with far inferior powers. We meet
with the same confused identity of vice and virtue: a lover
kills his mistress, rather than endanger his faith to a banditti
whom he had even then determined to desert; a daughter,
from the love of virtue, resolves to abandon an aged doating
father with a lover whom she knows to be pre-engaged; a vir-
tuous husband feigns that he is prosecuting a criminal amour, to
quiet the conscience of a guilty wife. If there be a woman
who

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who has submitted to prostitution, to patronize such an one is to protect innocence; and it is heroical to select her for your wedded partner, because, having known vice, she will hereafter be virtuous from choice. This diamond, (says brother Maurice) is not less valuable because it has belonged to another. Is there a wild unnatural ruffian? he is a great soul who scorns hypocrisy. Such are the representations of these dramatists; but, whatever term they may apply to these actions, do you ever call them by their proper name of sentimental wickedness. Sentimental wickedness is infinitely more dangerous than sensual. Satan when clad in a mild cherubic form deceived (as our great Poet, Milton, has finely imagined) *Uriel, the sharpestsighted spirit of all in Heaven*, and obtained admission into Paradise. In his own form (as the poet describes) he was foiled by the ministering seraph Abdiel, and he stood abashed before the youthful Zephon. Vice formerly paid virtue homage, by affecting the disguise of hypocrisy; and when she wished to deceive, she assumed the tone, air, and dress of her celestial adversary. But now, when tricked out in her own meretricious ornaments, and masked by her peculiar emblazonry, she performs her most nefarious actions in the face of day, and boldly tells us that she is not vice but virtue. Happily we have an unerring rule by which to form our judgments: *by their fruits ye shall know them.*

TO CORRESPONDENTS.

Communications suitable to the Plan of the Work will be thankfully acknowledged.

Note.—On account of the quantity of *Introductory Matter* which the different divisions of this Work required at the commencement of it, the Conductors have been induced to give an additional sheet in the first Number; but in future the quantity in each Number will be limited to four sheets, and a greater proportion of the Work will be devoted to the Examination of Books.

THE

GUARDIAN

OF

EDUCATION.

No. 2.]

JUNE, 1802.

[VOL. 1.]

MEMOIRS, &c.

ART. 1.—From Brief Commentaries upon such Parts of the Revelation and other Prophecies, as immediately refer to the present Times. By Joseph Galloway, Esq. Rivingtons and Hatchard. 1802.

THE book from which the following transcript was made is not of the number of those which we have engaged to examine; and it will doubtless undergo a thorough investigation by our superiors; we shall, therefore, only say, that the importance of its object recommends this work to the attention of all who look to the *Prophetic Writings*, for an explanation of those wonderful revolutions which have, within a few years, taken place in the world, and which *human reason*, assisted only by the page of *prophane history* cannot account for. But our particular inducement for making an extract from this book, was, we confess, a selfish one—To justify our own opinion of the Abbé Barruel's Memoirs, by that of a respectable author, who has confirmed his belief of the Conspiracy to which they relate, by comparing the Abbé's narrative with the *WORD OF TRUTH*. Nor is Mr. Galloway the only learned Author of whose coinciding opinion we shall avail ourselves on this subject in the course of our work.

After having mentioned the author of the Antichristian Conspiracy; and what he justly, in our opinion, calls VOL. I. 'that M

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‘that infernal work, the ENCYCLOPEDIA,’ Mr. G. proceeds as follows:

‘From the sophisms and false doctrines of the Encyclopedia flowed a variety of tracts, or rather *extracts* of the same impenetrable nature and tendency. They were compiled by the different conspirators, recorded by their *secret committee*, in their *secret clubs*, and thence secretly dispersed throughout France and many other parts of Europe. In these extracts thechievous and terrible effects of error and falsehood were so artfully concealed, that Kings, Emperors, Princes, Nobles, and men of letters, and from them down to the lowest rank of men, became proselytes, without perceiving or suspecting the latent poison. The aim of these writings was, in short, to subvert all the principles of religion and morality, all those invaluable securities without which, human life itself would be the greatest of misfortunes, and from which mankind have ever been accustomed to derive the only preservation of their possessions, their liberty, and their lives; and to sum up their horrible machinations, to desolate the whole world with the deadly and incurable poison of their theistical “Liberty and Equality.”

‘The secrecy and industry with which these books were dispersed, particularly through all the departments of France, is scarcely to be described. Millions of them were printed at Paris, and either sold at a less price than the cost of printing, or given away to all the petty schoolmasters resident in, and to the brokers and pedlars traversing the whole country. They were read by all ranks of men, women, and children. The sacred truths and moral precepts of the Old and New Testament were ridiculed in their public theatres, and other places of public amusement, as well as in private companies, insomuch that the persons who could declaim against those truths with the greatest wit and humour came to be esteemed, as the most wise, most *learned*, and *excellent* *philosophers*.

‘The reader, with this general, yet formidable account before him, may naturally be supposed to desire to hear the particulars of the new tenets, thus universally dispersed throughout France. It can only be a short detail, consistently with my main design, and yet will be found long enough to fill the soul with the utmost detestation, and the deepest horror.

‘Respecting

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‘Respecting the existence of a GOD, the first great CAUSE and CREATOR of the universe they taught.

“That the *Supreme Being*, the God of Philosophers, Jews, and Christians, was but a *chimera* and a *phantom*;” That the imagination of men creates daily fresh chimeras which raise in them the impulse of *fear* and such is the *phantom* of the *DEITY*: That the phenomena of nature only prove the existence of a *God* to a few prepossessed men; and that the wonders of nature, so far from bespeaking a *God*, are but the necessary effects of matter prodigiously diversified.

‘Respecting the SOUL, or immortal spirit of men, they maintained, that “every thing which is called the *spirit* or *soul*, has no more reality than *phantoms*, the *chimeras*, or sphinxes, and that it is the body that *thinks* and *judges*.”

“And respecting the principles of *MORALITY*, they declared that all ideas of *justice* and *injustice*, of *virtue* and *vice*, of *glory* and *infamy*, are purely *arbitrary* and dependent on *custom*. That *virtue* and *honesty* in regard to individuals, is no more than the habit of actions *personally advantageous*; that *self-interest* is the sole scale by which the actions of men can be measured: that *sublime virtue* and *enlightened wisdom* are only the fruits of those passions called *folly*: that *conscience* and *remorse* are nothing but foresight of those natural penalties to which crimes expose us; and that the man who is above the Law, can commit without *remorse* any *dishonest act* that may serve his purpose.”

‘Such were the philosophistical and impious tenets published and dispersed by the conspirators against the order and peace of civilized society. And such with many additional branches of the same *Tree of Evil*, at length composed the creed of the great mass of the people of France. The great body of the people having thus been taught to cancel and trample upon all the restraints and obligations arising from their idolatrous superstition, wicked as it was, became prepared for the fearless perpetration of all manner of licentiousness and vice. A systematic union of the irreligious and disaffected was completed in the JACOBIN CLUB, in which 40,000 inferior clubs were included. The effects of this union have been seen in the overturn of the ancient monarchy and religion of France, and the establishment of the Republic or rather the revolutionary power of France. It would require volumes to examine in detail all the

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the horrid principles and practices upon which the constitution of this Republic, and its fundamental decrees were founded. Behold them in miniature:

"That all men are equal by nature; that the free will or liberty of man is unrestrained by any law human or divine. That human nature possesses endless perfectibility. That insurrection is lawful in civil society"—"That Death is the eternal sleep of the soul. That the ancient *Sabbath*, established for ever by GOD himself, at the creation of the world, ought to be abolished, and the times of the year calculated by decades. That titulary gods, even dead men may be canonized, consecrated, and worshipped. That JESUS CHRIST the SON OF the true GOD was an impostor. That human reason is the only SUPREME GOD"; and "that the wisdom and power of the people are one, indivisible, infallible and sovereign." 'All forming together an unparrelleled chaos of absurd contradictions, mystical philosophy, blasphemous errors, and atheistical falsehood, impracticable in their nature, and destructive of the order and peace of the world.'

Our next article will shew the natural effect of such principles as are above described upon the happiness of those individuals who adopt them.

ARTICLE II.—Extract from a MS. on Old Age, by Madame Roland, taken from her Works published in English, 1800.

The Author of the Miscellaneous Work from which we have taken this Extract, was MADAME ROLAND, wife of the Ex-minister of that name. At the age of 39, she fell a victim to the tyranny of Robespierre. She was a woman of extraordinary understanding and talents; and Candour must ever rank her amongst the virtuous characters of the age, and country in which she lived; though she had strongly imbibed the principles of the new philosophy. That they did not increase her happiness will appear evident from the reflections we are now going to lay before our readers, which we shall produce for the purpose of shewing

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ing the fallacy of the principles on which the New Philosophy is founded; and their natural tendency to involve well-disposed minds in the perplexities of uncertainty and error; and to lead them at length into downright *Atheism*.

'Illusions Chimeras! but for you, who would run after reality? Yet, alas! every thing flies away, becomes obscured, and disappears. The illusions of adolescence, the charms of youth, every instant, with a portion of our existence, still snatch from us a pleasure, and too frequently substitute an infirmity. We begin to lose from the moment we begin to acquire; it is the full blown rose which can no more than fade and cease to be. When the powerful hand of time imprints on us the wrinkles of age, blunts the senses, absorbs the vigour of the mind and body, what would be able to charm and dispel the grief of falling into decay? Remembrance and hope; the testimonies of a soul without reproach; the hope of a future state; these are the helpful aids which soften the declivity by which we descend to the grave; they embellish the road by the attractions of the prospect, and make us resign ourselves to the arms of death, as quietly as to those of sleep! Amiable hope, why should I refuse to enjoy thee?

'In the phlegm of argument, I doubt almost of every thing—I absolutely reject several; but as soon as feeling warms my imagination, and dilates my heart, I wish for a God, for immortality. The desire I have that they may be, persuades me that they are: I feel the force of the objections that may be made to the contrary, and I would willingly compare it to that gleam of a bright flash of lightening which shews the horizon for a moment, only to replunge it all at once into the most profound darkness.

'The habit of speculations, and the indifference they inspire very frequently throw my mind into the scale of doubt, but the habit of the prejudices of infancy has still more power; the obligation of preserving these prejudices to outward appearance, incessantly retraces and renews the deep impressions which they formerly made. I feel myself hurried towards the general declivity; it is so easy to give credit to that which flatters!

'The idea of an excellent Being completes my happiness: I love

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I love to think that a beneficent Providence superintends the order of the great machine; I hope to have him for my perpetual witness; I love to believe that he interests himself about human nature, and wills all the good that I desire. Firm in my conduct, uncertainty often agitates my mind; without bearing up against it, tranquilized by my intentions, I follow it till something fixes me. It is the flexible reed, which yielding to the efforts of the winds, dreads not their impetuous blast.

'To make our Actions compensate for our Faith, appears to me a sure means to avoid regret; if we never reach conviction, we miss not happiness; it always accompanies our sincerity with ourselves, and our docility in listening to sound Reason. A man of an upright soul, inclined to Scepticism, feels himself bound to an exact and rigid virtue: without the practice of the greatest justice, he would be afraid of having thrown off the yoke only from a culpable desire of giving way to his inclinations without restraint. This severity sometimes brings him back to persuasion; it is so pleasant to believe in a Remunerator whose favour we labour to merit!

'I have neither the power to appear a philosopher, nor the ambition to pass for such; compelled on the one hand to dissemble what I think, fatigued by this restraint; attracted on the other by those brilliant chimeras which accord so well with my inclinations, and my natural sensibility, I perceive that I am bending imperceptibly under the common yoke. It would be a pleasant circumstance, if I should one day become a devotee like Julie*, (I have not, however, acted like her) I have neither a St. Preux to avoid, nor a Volmar to convert; but I have seen Sophie more devout than Claire, who strongly invites one to side with her.

'To what purpose is this illusion? What a wandering imagination is mine! Alas! how it masters me! This then is what I have most to complain of in my whole self,

'O thou! whose fascinating delusions by turns enrapture and overwhelm me; seducing IMAGINATION, who concealest truth under thy charming veil, whose glowing colouring and brilliant tints, embellish nature, and lend her graces; if for us thou hast so often animated the scenes of life, far more often still thy

* The new Eloise of Rousseau.

treacherous

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treacherous art has pointed the shafts of grief: I fear thy deceptful illusions, by adding to the pleasure of the moment, they pave the way for future regret, and disturb the peace of our days.

'Where am I? I was dreaming of the consolations of declining age; here I am talking of the dangers of mine; the transition is natural. It is however useful to be acquainted with the former, in order to know how to procure them.

'The old age of the upright man is never sorrowful. The roses of Hymen fade, his crown is sometimes composed only of cares; the pleasure of having done well is the only pleasure which is not susceptible of illusion, and the only one of which we preserve the enjoyment, notwithstanding the decay of our organs. If we bewail the energy of youth, we regret not its employment; the satisfaction of having employed it well is its sweetest compensation; thus the same thing that constitutes the reality of our present happiness ensures to us its duration.

'Virtue, the only real good, the only support that we have left, amid the ruins which are heaped around us by contradiction, uncertainty and error, how can we neglect thee? Faithful to thy sacred laws, I have seen man bent with years, slowly crawling towards his latter end, complete in peace, a route from which felicity never deviates. We must wed reason betimes, if we wish to have her to our latter days an assiduous companion that will render them agreeable. With her we journey happily along; the involuntary uncertainty respecting the subjects on which she dares not decide, resembles those clouds that hide the rays of the sun, without concealing from us the light by means of which we pursue our career.

'Long after this was written, I received some verses written by M. de S. V. L. which describe well what I have often experienced:

IMITATED FROM THE FRENCH.

" When gath'ring vapours blacken all the skies,

" When through the gloom the vivid lightening flies,

" When thunders roll, when winds impetuous rage,

" And heav'n and earth a dreadful conflict wage,

" I view my Maker's image in the cloud,

" And hear the God of vengeance call aloud;

" When sober Evening, in her robe of gray,

" Extends her veil to shade the face of day;

" When

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" When the pale crescent sheds her glimmering light,

" And all around is wrapt in shades of night;

" I see fair Nature in her modest vest,

" The Godhead smiling, and his children blest;

" But, the dream ended, when my eyes I throw

" O'er all this scene of villainy and woe,

" Mark vice triumphant! Virtue drag her chain,

" And men a prey to passion, crime and pain;

" Slaying and slain, a tyrant and a slave;

" I ask if God these boisturous passions gave?

" No! Chance made all things, and made all amiss;

" A righteous God had made a world of bliss.

" With Reason's light, felicity had given,

" And fashion'd Man a master-piece of heaven."

'Alas! this picture is too true for me. But I find a sort of pleasure in meeting with any one who has the same feelings with myself; it is the charm of this conformity that reminds me of the above verses, and induces me to write them now at the end of these reflections, which, by chance, I have repulsed.'

We will add an account of the death of Madame Roland, which was that of a virtuous Heathen, it might have been that of a pious Christian, had she retained the prejudices of infancy in favour of Divine Revelation, which were, by her own confession, deeply impressed on her mind, and too dear to her heart to be parted with, without the utmost regret. May all who have received the like happy prejudices, learn from her disappointments, to reject the illusions of sophistry, by which she was unfortunately misled!

### An Account of the Execution of Madame Roland:

'The blood of the twenty-two deputies was not yet cold, when Citizeness Roland was brought to the Conciergerie. Well aware of the fate that awaited her, her peace of mind continued undisturbed. Though past the prime of life, she was still a charming woman; she was tall and elegantly formed; her countenance was very expressive, but her misfortunes and long confinement had left in her looks traces of melancholy which tempered their natural vivacity. She had a republican soul, in a body moulded of graces, and fashioned by a certain courtly politeness.'

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politeness. Something more than is generally found in the eyes of woman was painted in hers, which were large, black, and full of softness and expression. She often spoke to me at the grate with the freedom and firmness of a great man. This republican language issuing from the mouth of a handsome French woman, for whom her executioners were preparing the scaffold, was one of the miracles of the revolution, to which we were not yet accustomed. We all stood listening round her, in admiration and astonishment. Her conversation was serious, without being cold; and she expressed herself with a correctness, a harmony, and cadence, that made her words music with which the ear could not be cloyed. She never spoke of the deputies who had just been put to death, but with respect; yet, without effeminate compassion, and she even reproached them with not having adopted measures sufficiently strong. She generally styled them *our friends*, and often sent for Clavières to converse with him. Sometimes too, her sex would recover its ascendancy, and it was easy to see, that the recollection of her daughter and her husband, had drawn tears from her eyes. This mixture of natural softness and fortitude, rendered her the more interesting. The woman who waited on her, said to me one day: *Before you she musters up all her courage, but in her own room, she sometimes stands for three hours together leaning against her window and weeping.*

What kind of conflicting passions then agitated her mind, we may judge from the foregoing reflections!—but to proceed with the remainder of her biography:

'The day she was sent for to be examined, we saw her pass with her usual firmness; but when she returned, it was not with dry eyes; she had been treated with so much harshness, and questions so injurious to her honour had been asked her, that in expressing her indignation, she had not been able to restrain her tears. A mercenary pedant coldly insulted this woman, celebrated for the excellence of her understanding; and who, at the bar of the National Convention, had, by the graces of her eloquence, compelled her enemies to silence and admiration. She remained a week at the Conciergerie, where her gentleness

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had

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had already endeared her to all the prisoners, who sincerely de-
plored her fate.

'On the day she was condemned, she was neatly dressed in white, and her long black hair flowed loosely to her waist. She would have melted the most savage heart; but those monsters had no heart at all. Her dress, however, was not meant to excite pity, but was chosen as a symbol of the purity of her mind. After her condemnation, she passed through the wicket with a quick step, bespeaking something like cheerfulness, and intimated by an expressive gesture, that she was condemned to die. She had for the companion of her misfortune, a man whose fortitude was not equal to her own *, but she found means to inspire him with a certain degree of it; and this she did with a gaiety so cheering and so real, that she several times brought a smile on his face.

'At the place of execution, she bowed before the Statue of Liberty, and pronounced these memorable words:—O Liberty! what crimes are committed in thy name!'

Who that reads this affecting narration of the death of a woman, formed by nature and by talents to be an ornament and a blessing to society, can withhold their commiseration of a fate so unhappy, the fruit of perverted principles? Who that considers what the comforts of her last hours might have been, had she adhered to the lessons of her early days, can forbear to wish that she had died a CHRISTIAN?

We might add great force to these reflections, by producing, as a contrast to the example of Madame Roland, that of our unfortunate countrywoman, Lady Jane Gray, who was brought to the scaffold, at the beginning of the reign of Queen Mary. But it would be superfluous to give a recital of the circumstances which led to the death of one of the most amiable personages this kingdom or any other ever produced, as they are related in every history of England; we cannot, however, omit the Letter which

* Lamaret, Director of the Fabrication of Assignats.

this

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this excellent lady wrote to her father after her condemnation, which was as follows:

'FATHER, although it pleaseth God to hasten my death by you, by whom my life should rather be lengthened, yet can I so patiently take, as I yield God more hearty thanks for shortening my woeful days, than if all the world had been given unto my possession, with life lengthened to my will: and albeit, I am well assured of your impatient dolors, redoubled many ways, both in bewailing your own woe, and also, as I hear, more especially my unfortunate estate; yet, my dear Father, if I may without offence, rejoice in my mishaps, methinks in this I may account myself blessed; that in washing my hands with the innocency of the fact, my guiltless blood may cry before the Lord, mercy to the innocent; and yet, though I must needs acknowledge, that being constrained, and as you well know, continually assailed in taking the crown upon me: I seemed to consent, and thereby grievously offended the Queen and her laws, and yet I do assuredly trust, that this my offence towards God is so much the less, in that being in so royal a state as I was, mine enforced honour never mixed with my innocent heart. And thus, good Father, I have opened my state to you, whose death at hand, although to you perhaps it may seem woeful, to me there is nothing that can be more welcome, than from this vale of misery to aspire to that heavenly throne of all joys and pleasures, with Jesus Christ our Saviour, in whose steadfast faith, if it be lawful for the Daughter to write so to her Father, the Lord that hath hitherto strengthened you, so continue you, that at least we may meet in heaven with the Father, Son, and Holy Ghost. Amen.'

## EXTRACTS FROM SERMONS, &c.

ART. I.—From the Progress of the Pilgrim GOOD INTENT in Jacobinical Times. Hatchard. 1800.

WE class the following extract with SERMONS, because it relates so immediately to RELIGION. The beautiful allegorical

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legorical work from which it is taken, is formed upon the plan of the well-known 'PILGRIM'S PROGRESS.' The Author of the present work, under the similitude of a dream, (like his precursor) relates the history of a young man to whom he gives the name of GOOD INTENT, and describes as one of the posterity of CHRISTIAN and CHRISTIANA, whose pilgrimage from the CITY OF DESTRUCTION to the CELESTIAL CITY is given by John Bunyan.

GOOD INTENT sets off from the same place, upon the same perilous journey, and with the same blessed end in view; but in different times and under different circumstances; and he is first presented to the reader, as he is supposed to be, bending his course towards the *Wicket-Gate* with the same BOOK in his hand as his ancestor CHRISTIAN had received from EVANGELIST; in which he sometimes reads; and sometimes casts his eyes on the shining light, which was visible over the WICKET GATE. After having been admitted through the gate by GOODWILL the porter, and hearing from him that the MAP he had with him, in which was described the course of his progenitor CHRISTIAN towards the HEAVENLY COUNTRY would be but of little use to him on account of the changes that had taken place, GOOD INTENT was greatly alarmed, and wished for counsel, on which GOODWILL addressed him as follows:

'GOOD-WILL. "I would gladly, young man, render thee the service for which thou dost petition; but it is not permitted me to tell pilgrims before-hand, what temptations are prepared for them; for where there is no contest, there can be no victory; and without victory there can be no reward."

'Then the young man stood musing for a while: but at last again breaking silence, "You have greatly terrified me, Sir," said he, "I thought I had sufficiently prepared myself against all the dangers I could encounter: but if there be others in my way, which are still unknown to me, I may be ensnared when I am the least aware, and may fall, never to rise again. Is there no counsellor to whom I may resort, in cases of extreme perplexity?"

"Then" said GOOD-WILL "thou needest not seek for a counsellor, when as I see, thou hast the best of counsellors in thine

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hand. Let that Book be thy constant study and meditation. Remember what certain assurances thou hast that it came to thee from Him who cannot lye: remember that it contains every thing that is necessary for thee to know for thy soul's peace. Whenever thou findest thyself in any strait, read in that Book, and it shall be taught thee what behoveth thee to do: for, though the things which are come upon the earth seem strange unto men, yet were they from the beginning foreseen and provided against by Him, whose eye beholdeth at one glance all time and all space. Since His will is not that any should perish, His mercy will at all times uphold in His paths the goings of those, who sincerely seek to know and to perform his pleasure; nor shall any temptation befal such, but that with the temptation He will also make a way to escape, that they may be able to bear it. Whatever may happen to thee, therefore, preserve that Book, though it be at the hazard of thy life; for if once thou suffer it to be taken from thee, thou art at the mercy of thy enemies; thou wilt lose not the force only, but even the inclination, to repel their attacks; and thou wilt have forfeited all claim to the protection of Him, whose laws thou hast despised, and whose covenant thou hast cast behind thy back."

'Then I saw in my dream that the young man was much comforted by the discourses of GOOD-WILL; and, having thanked him for his advice, and promised always to bear it in his mind, he proceeded on his way; and as he went, he read in his Book; and after a while, having closed it, and put it in his bosom, he began to meditate on its contents. His attention, however, was soon diverted; for as he still walked with a very quick pace, he presently overtook a company of pilgrims, who were travelling more leisurely the same way with himself; and as it chanced he knew most of them by sight; for they had formerly been his neighbours, and, indeed, they were of the best quality in all that country. There were the Lord INCONSIDERATE, the Lord PARTY-SPIRIT, and the Lord LOVE-CHANGE; also Mr. CURIOSITY, Mr. CREDULITY, Mr. HOT-HEAD, Mr. HATE-CONTROUL, and Mr. DISCONTENT.

'So they went on their way together; and GOOD INTENT slackened his pace, because his new companions, were unwilling to walk so fast as he did. So I saw in my dream that they fell into

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into discourse together concerning the country from which they
came, and after that they proceeded to talk of the way in which
they were walking; and as they walked, GOOD INTENT fre-
quently read in his Book.'

We will refer our reader to the Work itself for the parti-
culars of the discourse which passed among the pilgrims,
who we are told pursued their way, till they came within
sight of two MANSIONS, one towards the left, a little way
out of the road, the other upon the right-hand, close by the
way side; which of these was the House of the INTERPRE-
TER where CHRISTIAN and his family were so kindly en-
tertained neither of the pilgrims knew, and as they walked
on they disputed upon this subject; all but GOOD INTENT
wishing to turn out of the road; but he was doubtful, for he
forgot at this time to pluck his book out of his bosom to
seek for counsel; and being persuaded with the rest to
drink of a cup which Mr. CURIOSITY offered to them, they
were all soon bewildered in a dark mist, and were afraid
to move backwards or forwards, till a man whose name was
FALSE REASONING, who bore a TORCH in his hand, offered
to conduct them to the House of the INTERPRETER, which
he said was that on the left hand. Most of the pilgrims
quickened their pace, but GOOD INTENT still hesitated; he
once plucked his book out of his bosom, but the torch of
FALSE-REASONING so dazzled his eyes that he could not
see to read, and at length he was enticed with his thought-
less companions, to enter the mansion on the left-hand, as
the House of the INTERPRETER. FALSE-REASONING, then,
carried them into a sumptuous banqueting room, where
they were presented to the Master of the House, Mr. PHI-
LOSOPHY, who employed various arts to obtain them for
his pupils, and shewed them a number of sights to induce
them to forsake CHRISTIANITY and follow him; he also
contrived to make them believe that they were all bound
with chains, and in a state of bondage to two gigantic Ty-
vants, called DESPOTISM and SUPERSTITION. At length
PHILOSOPHY said to them,

'There

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'There is but one way by which your chains can be loosed;
and to shew you that way is the only remaining service I can
render you.' All joined in requesting him to confer on them,
without delay, this promised favour, excepting GOOD INTENT,
who, indeed, continued to follow him with the rest, for he
knew not what other course to take; but while his companions
pressed forward with eager impatience, he walked the last, me-
lancholy and silent.

'After they had descended several flights of steps, Mr. PHILOSOPHY then led them through many crooked, subterranean passages, now bending to the right hand, and now to the left; sometimes proceeding for a short time strait forwards, and then suddenly turning in an opposite direction, and leading them backwards almost to the point from which they had set out. I saw, moreover, that in these passages, there was no other light than that which was afforded by numerous lamps, of various colours, so dispersed as to cast alternately different shades on all objects within sight of the pilgrims; insomuch, that nothing whereon they looked appeared to their eyes to wear its own proper and natural hue. At last they reached a brazen door, which being opened unto them by Mr. PHILOSOPHY, they entered a temple of black marble. From it, as well as from the passages which led to it, every beam of the light of heaven was excluded: nor did the pilgrims find here even such lamps as had hitherto enlightened their steps; only in the midst of the temple, on an altar, burned a pale and quivering flame. Even the boldest of the band, on his entrance, felt his blood congealed with a sudden horror. Each turned to look on his companions; but for some moments, their eyes, unaccustomed to the gloom, were unable to distinguish objects; and in all, the nobler powers of life seemed for a while suspended. By degrees, they became more able to penetrate the obscurity; and they described, though dimly, two portentous forms: they supposed them the powers to whose honor that temple had been built. One sat on a pile of arms; his garments dropped with gore; and a flight of vultures hovering above his head, with hoarse screams demanded of him their accustomed food. The other phantom was half veiled in a misty cloud; for had his whole form been discovered, no mortal eye could have endured the terrors of his aspect. A dragon's crest appeared to crown his head;

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head; his arm rested on a broken anchor, and the thunderbolt of Heaven was trampled beneath his feet.

"Here seek, and here obtain deliverance!" said Mr. PHILOSOPHY: "Behold I have brought you into the presence of those, who alone are able to give you perfect liberty. Prostrate yourselves before them; and then, with security of acceptance, offer the sacrifice which the Powers of Freedom demand."

"At these words, the pilgrims bowed themselves to the ground: GOOD-INTENT alone, aghast and motionless, stood still in his place, and obeyed not the voice of his conductor; but as he was behind the rest, it chanced that his omission was not observed. When the others had performed their homage, the flame on the altar rose higher and burned more brightly than before, as if to requite their worship with a favorable omen. They now felt themselves emboldened to look with more confidence on the phantoms, which their guides had entitled the Powers of Freedom; and by the encreased light they could discern, that over the head of him from whom the ravenous birds expected food, was written ANARCHY; but over that of his more terrific compeer, they decyphered the name of ATHEISM. GOOD-INTENT shuddered, and his hair erected itself."

"Then said Mr. PHILOSOPHY, "Thus far is well; these awful powers receive you as their votaries. Are you now ready to join in the sacrifice which alone is wanting to render them propitious to your desires." "Instantly," said Mr. HOT-HEAD: "what have we to offer which can be acceptable to them?"

"Have you not each a Book," said Mr. PHILOSOPHY, "which was given you by a man who called himself EVANGELIST?" "We have," replied the Pilgrims.

"That man," resumed their conductors, "is the most inveterate foe of the Powers who preside in this temple; and in no less a degree is he your enemy also, since the chains, which you so disgracefully wear, could not have been forged without his assistance. As a token then, that you for ever renounce him and his doctrines, lay your Books on the altar before you, to be consumed in that self-kindled flame, as an offering to ATHEISM; and then let each step forward, and receive from ANARCHY a sword which hath no sheath, endowed with so rare a virtue, that in the same moment that you grasp it, your chains will

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will spontaneously fall from your necks." MR. HOT-HEAD immediately obeyed, and threw his Book into the midst of the flame: the Lord INCONSIDERATE followed his example; and MR. HATE CONTROUL, as he did the like, said, "If I hoped for no further advantage, I should still think myself a gainer, in being no longer obliged to burden myself with a volume, filled with hard sayings, and statutes impossible to be borne."—The rest not immediately advancing, Mr. PHILOSOPHY proceeded in his discourse.

"PHILOSOPHY.—"You will soon perceive, that, by the destruction of these books, the present system of affairs throughout the whole world will be annihilated."—Mr. DISCONTENT came forward, and committed his volume to the flames.

"PHILOSOPHY.—"A new order of things will every where appear."—The Lord LOVE CHANGE joined in the sacrifice.

"PHILOSOPHY.—"And those who now cordially unite with each other in the pursuit of their true interests"—The Lord PARTY SPIRIT presented his book.

"PHILOSOPHY.—"Will have, in that renovated state, the pure delight which will be imparted to them, not only by the recovery of their own freedom, but by the universal establishment of the rights and liberties of all mankind."

"The latter part of this speech had been addressed to GOOD INTENT; but he neither advancing nor returning an answer, MR. CURIOSITY pressed before him, and accosting Mr. PHILOSOPHY: "Sir," said he, "the extraordinary veneration with which the wonders I have seen at your house have inspired me for your wisdom, disposes me to pay an implicit deference to all your counsels; yet, before I cast my Book upon that flaming pile, I would gladly be satisfied by you on one point. I am aware, that to persons who have the honour to be instructed by you, these volumes are totally unnecessary; but since those of the meaner sort, who want that advantage, still stand in need of some rules for the direction of their conduct, where, if those are destroyed to which they have hitherto had recourse, are they to find a substitute?"

"Nothing can be more easily found," answered Mr. PHILOSOPHY. "Let them read the Koran of MAHOMET, or the Zendavesta of ZOROASTER; or let them seek a living example of human perfection, undebased by social laws; uncontaminated by

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["98", "THE GUARDIAN OF EDUCATION.", "by civilization; unfettered by Christian prejudices; and consequently unstained by any crime more black than occasional rags, fraud, and murder, in the virtuous hordes of savege America.”—“And are MAHOMET and ZOROASTER then,” said Mr. CREDULITY, “persons of as great veracity as Mr. EVANGELIST?”—“All my disciples are of that opinion,” replied Mr. PHILOSOPY.—“You know these things better than I do,” said Mr. CREDULITY; and with that he followed the example of the rest.—Mr. CURIOSITY hesitated a moment longer; but presently, yielding to his impatience to see the wonderful effects that were to result from the offering, he also cast his Book into the flames. But the sacrifice was not yet completed; for the spirit of GOOD INTENT was now roused: he saw with horror the conduct of his companions, and the counsels of GOOD WILL rushed suddenly on his recollection. Though the things which he had seen and heard had made a considerable impression on his mind, his former opinions were not yet so far shaken, but that he felt within himself a determination rather to part with his life, than with his Book, which he was sensible none but the enemies of his King would have required him to resign; and remembering that he had been directed to consult it whenever he should find himself under any difficulty, he drew it forth from his bosom. Mr. PHILOSOPHY, displeased that among the men who had followed him so far, there should be any who hesitated to obey his last command, extended his hand to seize it; but GOOD INTENT, recoiling from his touch, opened the volume, and read therein: “Beware lest any man spoil you, through philosophy and 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means of the HOLY SACRAMENT OF BAPTISM; he will
doubtless there remain safe from all his spiritual enemies
during his years of innocence, and should it please his
HEAVENLY FATHER to take him out of this world, before
he is capable of committing actual sin, he will certainly be
admitted through the satisfaction of the REDEEMER into
the Kingdom of Heaven. What a comfortable reflection
to the parental heart! Yet let not the Christian Parent of
either sex, indulge a hope that SATAN will forbear to
practice his wicked artifices for the hindrance of their
Child's salvation, during his early infancy; for this great
and universal enemy of the human race will assuredly
direct his machinations towards those whose duty it is to
guide the young Christian in the way of everlasting life,
and he always suits his temptations to the state in which he
finds mankind in respect to religion. This observation is
remarkably verified at the present day, when false Philoso-
phy is so generally opposed to revealed Religion, for the
great temptation to parents now is, to educate their chil-
dren according to the principles of this Philosophy, instead
of taking Divine Revelation for their guide—a fatal error!
which may be traced to the authors of the Anti-Christian
conspiracy, and imputed in the first instance, without su-
perstition or enthusiasm, to SATAN himself. In order,
then, that their Child may be taught how to renounce
the devil and all his works, his Parents should steadfastly
resolve to reject as far as RELIGION is concerned, every
system of early Education which has not DIVINE REVE-
lATION for it basis, and to make themselves fully ac-
quainted, if they are not already so, with the principles and
doctrines of the Christian Religion, that they may be pre-
pared to give their Child proper ideas of his spiritual condi-
tion, as soon as his mind is capable of receiving religious
impressions.

Most writers agree in assigning the task of early instruc-
tion to the mother, and it is needless for us to add what has
been so often said, 'that the female sex are peculiarly qua-
lified

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lified by nature for the performance of it; but the Child
certainly ought to be taught from the dawn of reason, to
look up to both Parents as persons whom he is to love, ho-
nour, and obey; and it is a very unfortunate thing for an
Infant, as well as a great impediment in the way of the Mo-
ther, when the babe is regarded by the Father as a mere
plaything to whom he may talk nonsense, or worse than
nonsense for his own amusement; instead of viewing him
with the eye of Faith as the adopted Child of GOD, con-
signed to the care of his earthly Parents to be educated for
ETERNITY. But we remember our engagement to the public
to keep within our proper sphere, and shall therefore
confine our strictures and observations principally to Pa-
rents of the female Sex.

If left to the reflections of her own mind the young Mo-
ther will certainly feel herself greatly at a loss in respect to
the performance of her highest maternal duties, unless she
has had a religious education; or has assisted in the instruction
of the younger branches of her Father's family—the best
of all methods for gaining the requisite knowledge. How-
ever, whether the Mother has had this advantage or not,
we must once more earnestly advise her not to trust herself
with the perusal of any philosophical treatise on Education,
till she has carefully studied that best of all theories for
the education of a Christian Infant, the OFFICE FOR PUB-
LIC BAPTISM; to which continual reference should be
made till the Child is old enough to learn the CHURCH
CATECHISM; and indeed till he has been confirmed; nay,
we might say, till he has received the SACRAMENT of the
LORD'S SUPPER and even to the end of his life; for there
is such a beautiful arrangement and such an intimate con-
nection throughout the course of the Sacred Ordinances of
the ESTABLISHED CHURCH, that each contributes to il-
lustrate and enforce the rest, as we shall attempt to shew
in respect to those which relate to the younger members
of it.

Not

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Not that we would absolutely condemn all Treatises of Education, which are objectionable or defective in point of Religious Instruction; on the contrary, some of them will be found very useful in the physical management of children, and in the practical directions they give for implanting the rudiments of those branches of education which relate to the concerns of the present life; many hints may also be taken from them for the cultivation of the reasoning powers in children; but whoever wishes to form the heart to virtue, and the mind to goodness by regulating the passions and affections, must go to a better school than that of Modern Philosophy; and seek for higher aid than Human Reason can afford. Surely, then, it is adviseable to obviate the danger of imbibing erroneous opinions, by beginning with that System which is founded upon truth itself.

Nor will the task of giving a Religious Education to her Child be found an arduous one, by the Christian mother who avails herself of those advantages, which the Word of GOD, and the Ordinances of the Church afford; and she has still another infallible source of assistance, in the exercise of fervent prayer; and that she may know what things to pray for, she need only turn to the Manual we have already recommended (the Office of Baptism) where she will find a Formule admirably suited to her purpose, in the Petitions which follow the Baptismal Vow. These petitions relate to the operations of DIVINE Grace—to those salutary effects which no human art or industry can produce, but which are either the immediate work of GOD on the soul, or the fruits of his particular blessing upon the labours of those whom he designed to be his agents and representatives to his adopted Children, their earthly Parents. Let us not be thought, however, to limit the task of religious education to Mothers exclusively; for it certainly may be performed by others; but of this we are confident that religious instruction derives additional force, when it flows from the lips of an affectionate Parent; for who can feel

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feel so strong an interest for the eternal happiness of a Child as a tender Mother feels? and what eloquence is so persuasive as that which is dictated by maternal love? But if the mother, from diffidence of her own abilities, or from any other cause, is induced to delegate this most delightful of all employments to another, let her be careful that her substitute is a true Christian, in order that zeal for the honour of GOD, may supply, what must necessarily be defective in love for the Child.

But it may be said what is to be done in the way of Education for a poor little helpless creature who is not even conscious of its own existence? Little, we confess, in the beginning, by the *earthly Parent*, besides recommending him daily to the care of his *heavenly FATHER*. Yet let us not think that the work of Education is at a stand because human art can lend no assistance to it. The hand of the Almighty is upon him! Observe how the bodily frame of your Infant increases in growth from day to day, and how the powers of his mind expand, and you will then be ready to hope, that his heart is preparing to receive your instructions, for has not *the gift of the HOLY GHOST* been bestowed upon him to *profit withal*?. That divine Grace does operate upon the Infant heart, is in our opinion beyond a doubt; or how is it that Children, who are not perverted by improper management, are so *ready*, nay I may say *desirous* to *receive* religious instruction (as within our sphere of observation we have invariably found them) when given in words suited to their tender capacities?

But whilst we would guard the young mother from one species of error, let us be cautious not to lead her into another, for it is not by the false opinions of *Infidels* only that the unexperienced Parent of the present day is liable to be misled, she is in danger of falling into others of a different nature, by adopting the opinions of *Enthusiasts*,

* 1 Cor. xii. 7.

who

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who rely wholly on Divine Grace, without the instrumentality of human means. From all these she will, however, be secured by keeping firm to the principles of that Church into which she was baptized, and in which she had engaged to educate her Infant. We do not pretend to say, (for God forbid that we should entertain so uncharitable an opinion) that the CHURCH of ENGLAND is the only true Church upon earth; but of this we are sure, that it is a true branch of the CATHOLIC CHURCH; and that no member can forsake it on account of its being actually deficient in the means of Grace and Salvation; nor would there be such a falling off as there has unhappily been of late years, if the young Members of the Church were well-grounded in the principles of the Christian Religion. To the OFFICE OF BAPTISM then let the Mother refer, in order to see what her Child has by his Sponsors engaged to BELIEVE and DO, that she may be prepared to seize every opportunity of teaching those very things, as soon as he is capable of learning them; for those are the things which belong to the CHRISTIAN COVENANT, and which, together with all that is revealed besides in the HOLY SCRIPTURES, she is to teach diligently to her Children; for what is strictly enjoined as the Duty of Parents, as a part of the Moral Law, under one covenant, must be obligatory under the other. From God's commands by Moses to the people of Israel, Christian Parents, therefore, should learn, that it is incumbent upon them to instruct their Children early and fully in the Doctrines and Precepts of the Christian Religion; and those who through the philosophy of modern Philosophy, are induced to withhold or to delay this instruction, act in opposition to the Divine Command. Would the Mother know for a certainty, at what time of her Child's life she should begin to give him religious instruction, a Prophet of the LORD will inform her! Whom shall he teach knowledge? and whom shall he make to understand Doctrine? Them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, and line upon line, here a little and there

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there a little, Isaiah xxviii. 9. He who is to teach this knowledge to babes, is no less than the LORD HIMSELF; this text, therefore, may be considered as a Divine Promise to Parents, that the Grace of God will co-operate with them, while they perform the duty which God requires of them, by beginning as soon as possible to instruct their Children in the science of true Wisdom. And, with the well-grounded hope of this divine aid, will the Christian Mother defer the important work of Religious Instruction, and content herself with teaching the rudiments of human arts and sciences only? No, surely! she will rather be impatient to anticipate the time when, with a joyful and exciting heart, she shall hear the infant tongue lisping the important question, Where is God my MAKER, who teacheth me more than the beasts of the earth, and the fowls of heaven? Job xxxv. 10, 11.

Nor will the Christian Mother defer her pious labours to the time when her child shall have his reasoning faculties sufficiently expanded, to admit of his receiving divine precepts; she will in the mean while watch over him with incessant care, and use her utmost endeavours, that the sinful nature of the OLD ADAM, in which he was born, and which was buried in Baptism, may not rise again in him; but that the NEW MAN, the sanctified nature implanted in him at the same time, may be raised up, till he shall attain the measure of the stature of the fulness of CHRIST*, or become a complete Christian. In order to which she will carefully attend to the regulation of her child's appetites and passions as they spring up, and direct them, as far as depends upon herself, to proper objects, that the things belonging to the SPIRIT may live and grow in him; namely, virtuous desires and affections. According to the present condition of human nature, much depends upon parental tuition, but the sensual desires, which it is a parent's duty to nip in the bud, are too frequently

* Ephes. iv. 13.

VOL. I.

P

cherished

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cherished till they produce ill habits which are very difficult to eradicate. Even the apparently trifling circumstance of laying a little restraint on the craving appetite which young children, from too frequent feeding, usually have for food, may in the end answer a religious and moral purpose. *Self-will*, the great impediment to religious practice, may also be checked in the beginning, by the judicious management of the Mother: *filial affection* may likewise be called forth by her judicious management; and *obedience to parental authority* grafted upon it before a child can speak; attention, therefore, to the first unfolding of the infant mind will greatly facilitate the future labours of the parent, whilst improper indulgence in the first year of its life, will increase both her difficulties and her anxieties.

(To be continued.)

## SYSTEMS OF EDUCATION EXAMINED.

ART. I.—Miss Hamilton's Letters on Education.

(Continued from page 61.)

TO give a complete analysis of this Work would lead us into too wide a field, we cannot however dismiss it without a few additional remarks. The Fifth Letter which we began to consider in our former number contains many excellent observations; but we dissent from the author in her opinion, that 'the idea of the increase of infidelity which has been so seriously lamented, is unfounded; and that it is rather the number of writers upon infidelity than of infidelies that have of late encreased.' It is certainly true, as Miss H. justly observes, that 'all the arguments of infidel authors may be traced to two or three sources; and that these arguments, after having been repeatedly refuted, are again presented in a new form, and imposed as novelties on the unthinking multitude.' But they do not appear to our apprehension so harmless in their consequences as she regards them. It is much to be feared, that these novelties too often

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often make impressions upon the minds of those who read them greatly detrimental to the cause of Christianity. Surely, then, the zealous Christian (such as we believe Miss H. to be) should, when attempts are making to subvert the true Religion, rather warn others against the danger, than contribute to lull their suspicions to sleep. *Bib gotry and Superstition* we allow are 'as great enemies to Christianity as *Infidelity* itself,' but while the prophane use these terms to describe all who profess themselves believers in Christ; his sincere followers should be very cautious how they apply them.

Every Christian Parent will be ready to adopt the truly pious sentiments which Miss H. expresses concerning the cultivation of benevolent feelings in the infant mind; and we also agree in her solicitude that children should from the dawn of reason 'be taught to know God as a Being of infinite kindness and benevolence;' but though we are equally ready with her to condemn the practice of Enthusiasts who impress the infant mind with terrific ideas of the DEITY by representing GOD to their imaginations as 'a vindictive tyrant' we cannot think it right to exclude the Fear of GOD from a system of early instruction, while the Scripture teaches us that 'The fear of the LORD is the beginning of wisdom.' But we allow that it should be a fear mixed with love, such as we conceive had been implanted in the heart of the very child, Miss H. produces, as 'an instance of the bad effects produced by ill-judging parents from their introducing the idea of the Deity to the imagination of infants, accompanied by exactly similar impressions to those which were conjured up by the name of RAWHEAD and BLOODY-BONES.'

We will give it to our readers in the author's own words.

'A fine boy of five years old, son to a worthy clergyman who

> "Far in a wild, remote from public view,
> From youth to age in his own parish grew;"

and

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and who had received from this pious father the most awful
but incomprehensible notions of the Divinity, happened to be
detected one evening in telling a falsehood. After a long
and serious lecture on the enormity of the sin which the
little culprit was told had made him liable to the wrath of
Heaven, he was sent into a dark room to beg pardon of GOD,
for having thus offended him. The night was dark and stormy;
a succession of black clouds chased each other along the hea-
vens, and obscured, except at intervals, the face of the moon.
The appearance of the sky had caught the boy's attention; his
mind had been previously worked up to a degree of awe and
enthusiasm, which is at all times of life particularly favourable
for contemplating the grand phenomena of nature. He remained
for a considerable time in his place of penance, and at length
returned to the parlour with a smiling countenance. "You must
forgive me, now, papa," cried he, "for God has forgiven me."

"What do you mean, child," said the astonished father.
"How are you sure that God has been reconciled to you?"

"O, I am quite sure," returned the boy, "for he smiled at
"me through the clouds." —Page 3.

We hope Miss H. will excuse us for thinking that this
child had not received awful and incomprehensible notions
of the DEITY, as she supposes. On the contrary, it ap-
pears evident to us from the whole of his behaviour, that in
his ideas of the Deity there was an association of ideas which
ought to be impressed on every mind, of love and fear.
Terror would have prevented the child's ' observing with
' composure the phenomena of nature,' and had he not been
taught to consider GOD as a kind and benevolent Being,
ready to pardon the offences of the penitent, he would not,
we imagine, have expressed such firm confidence in the
divine forgiveness. His mistaking the Moon for the Deity,
was an error easily rectified; and we cannot but think that
the father of the child must have rejoiced to see in this
instance the happy fruits of his pious and judicious in-
structions.

The anecdote which Miss H. introduces (in a note) from
Mrs. Piozzi is indeed a very shocking one. The chil-
dren

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dren who amused themselves with personating in their
sports the DIVINE THREE, would not, we think, have done
so, had they previously imbibed terrific ideas of the Deity. It
much more probable, that they had heard the sacred sub-
ject of the TRINITY treated with ridicule by their parents
or others; or they might have learned by heart some
lesson of corruption, in the school of Infidelity, such as we
lately produced*.

The following instance which Miss H. gives from her
own recollection of a child who we conceive to have been
under the tuition of some gloomy enthusiast, does not ap-
ply to the practice of Christian Instructors in general.

'A little girl who, after a very tiresome and incomprehen-
sible harangue on the Divinity of our Saviour, stopped her pre-
ceptress by asking whether he was really GOD? being answered
in the affirmative, "O how I should have liked to have been in
heaven, when he was down here then," replied the child, "for
then, you know, all the angels would get a holiday, and they
would be so merry!" The same child to whom Sunday had
been made a day of gloomy restraint and incessant application,
was so shocked by a long sermon, in which the pious preacher
expatiated on a future state under the idea of an eternal Sabbath,
that it required no small pains of an able and judicious parent
to counteract the unfortunate association?'

From the words this Child made use of respecting the
mirth of the angels, we are led to imagine she had by
chance heard a ludicrous ballad, in which there is a similar
expression of ' Making a holiday in Heaven.' A preacher,
who could descant for a considerable time on the subject
of an eternal Sabbath, we should imagine could scarcely
forbear expatiating upon the joys and blessings of eternit;
for it must have required all the melancholy of downright
enthusiasm to convey terrific ideas to an innocent mind,
by any representation relative to a state of everlasting
blessedness! But however applicable such instances
may be to particular cases, great caution should be em-
ployed in producing them in an unqualified way; for

* The Chronicle of the Kings of England, page 66.

some

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some Parents may be led by such representations to withhold from their children those divine truths with which they ought to be made acquainted; or to give them improper indulgence on the Sabbath Day. At the same time we heartily concur in opinion with Miss H. that in communicating religious ideas to children, every circumstance should be rendered as delightful and inviting as possible.

In the Sixth Letter, the subject of RELIGION is continued; and, if what Miss H. says in the former part of it be confined to the practice of certain gloomy Sectarists, we are ready to acknowledge the justness of her remarks; but as we have observed before, they do not apply to Christian parents in general; and the distinction ought to be marked, to prevent too diffusive an application of them. In page 126, the author professedly dissents from the long established custom of using Children to say their prayers at stated times; of course the LORD's PRAYER is not to be taught them.

‘Let the moment be seized (says she) when the little heart dilates with joy at some unexpected pleasure, to form its first attempt at prayer. “I thank thee, O God, for making my Mamma, or other friends, so good to me,” may be quite sufficient; and if it is suggested, upon proper occasions, and repeated not as a formal duty, but a spontaneous effusion of the heart, it will not fail to produce an effect upon the affections.

‘As the sphere of observation is enlarged, and the sources of pleasure multiply upon the mind, every object of nature that inspires admiration; every social endearment that produces delight, may be made instruments to conduct the infant heart to GOD. Let me not be laughed at for the confession, and I shall freely acknowledge to you, that I at this moment look back with infinite pleasure to the delightful period when, with the simplicity of infant innocence, I poured out my little soul in grateful thanks to the Almighty for the happiness enjoyed at a dancing master’s ball! Nor am I certain that all the hymns and catechisms with which my poor memory was loaded, produced half the benefit to my mind as that which flowed from the powerful association of felicity with its Divine source.’

The

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The author then proceeds with her objections to Creeds and Catechisms, and if we confine her observations to the merely learning these compositions by rote, we entirely agree with her, that children may, and often do, form erroneous and even ridiculous associations from the things which they are required to commit to memory; (though most commonly, if left to themselves, they do not reflect upon them at all) but these mistakes might easily be obviated by making suitable selections, and giving children familiar explanations of them. Many good and pious Christians, sound in faith and correct in practice, have been taught the first principles of religion by means of the very compositions which Miss H. so decidedly, and so indiscreetly, and so indiscriminately, condemns; and we cannot but think it much safer to use them than to trust entirely to casual occurrences for making religious impressions; though the kind of incidental instruction, which she repeatedly recommends, will be assiduously given by the pious and attentive mother, in addition to the catechetical lectures, which long and successful practice authorizes; but we shall enlarge on this subject in our Essay on Christian Education, we therefore quit it for the present.

From the foregoing remarks it will appear that we have been led by the passages produced, (and many of a similar nature might be added) to imagine that this ingenious writer has adopted the too prevalent opinion, that the religious instruction of children should be confined for a considerable time to what is usually called the morality of the Scriptures; and by her justification* of the sentiments we have taken the liberty to censure, we find, that objections to the same effect have been made by others, we therefore are not singular in our opinion; however, it is far from our wish to detract from her merit, though the points on which we at least seem to differ, are, in our estimation, such essential ones, that we could

* In the Ninth Letter in the second volume.

110,

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not, consistently with the nature of our undertaking,
avoid cautioning our readers, of the Established Church,
against adopting sentiments apparently contrary to its
doctrines and practice; but we are ready to allow, that in
the greatest part of the work by far, RELIGION and PHILO-
SOPHY are happily blended; and though many mothers may
perhaps complain, that the reasoning of the author is fre-
quently too deep for ordinary comprehension, no one, we
think, can read these Letters without deriving great advan-
tage from them as a PRACTICAL SYSTEM; for they point out
in a very forcible manner the common errors and defects of
education, and furnish numberless useful hints for regulat-
ing the tempers and dispositions, as well as for cultivating
the understanding of children; by attending to which mo-
thers may save themselves much trouble, and prevent their
children from forming those improper associations of ideas,
which if suffered to take root will imbitter their early
days, and affect the happiness of their whole lives—the
too frequent result of an erroneous education!

We should now proceed to the more pleasing task of
producing extracts from this ingenious work, in order to
do justice to the author, as the zealous friend and advo-
cate of Religion and Morality; but for these we must refer
to the Book itself, which is certainly highly worthy the at-
tention of every parent who wishes to give her children a
rational and religious education; though in point of ortho-
doxy, it is certainly not altogether unexceptionable.

ART. II.—*An Essay on Education in which are particularly considered the Merits and Defects of the Discipline and Instruction in our Academies.* By the Rev. W. Barrow, L. L. D. and F. A. S. Author of the Bampton Lectures for 1799, and late Master of the Academy, Soho Square, London. Rivingtons. 1802.

IT is not with the view of making *critical remarks*, that we
invite the attention of our readers to this excellent Work;
but with the design, we candidly confess, of giving weight
to

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to opinions already advanced by us, and to justify others that
we may have occasion to offer in the course of our strictures
upon the subject of CHRISTIAN EDUCATION. Of the merits
of Dr. B.'s Book, we will only say, that in our estimation, it is
one of the most important and useful Works that the pre-
sent age has produced; for it plainly shews the errors of
the general system of Education; and as clearly points out
the remedies; proving at the same time, that the applica-
tion of these remedies rests principally with Parents, with-
out whose preparatory instructions, and concurrent exer-
tions, the best regulated plans of the Academy, must neces-
sarily prove very incompetent to the fixing religious princi-
ples in the youthful mind, or producing good habits of
moral conduct. But that we may not be accused of going
beyond our proper sphere, let us add, that our judgment of
this work is confined to such passages as immediately
relate to the early part of Education, which belong parti-
cularly to the female sex; and to those rules and regula-
tions to which the Author earnestly calls upon Parents to at-
tend, while their sons are receiving their Education at an
Academy, in order to complete the system, and render the
benefit of school instruction permanent. We shall con-
tent ourselves with detached passages, without attempting
to analyze the Work.

‘The fruits of the earth do not more obviously require la-
bour and cultivation to prepare them for our use and subsist-
ence, than our faculties demand instruction and regulation in
order to qualify us to become upright and valuable members of
society, useful to others, or happy in ourselves. Learning and
information of themselves tend to rectify the affections and im-
prove the morals; and whenever superior abilities are united
with corrupt principles, the union is as contrary to nature as it
is mischievous to the community. If indeed there be any
truth in the fashionable doctrine, that vice is only error, and
that evil is never chosen but when it is taken for good, then
certainly must knowledge be the handmaid of duty, and the im-
provement of the understanding contribute to the amendment
of the heart. But when the maxims of moral duty are en-
graven

Q

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graven on the youthful mind, together with the truths of science, by continued and repeated instruction; when conviction has learned to approve what authority first enjoined; and habit has confirmed what conviction has approved; then do they generally become the guide of conduct, and the ornament of life. Principles thus established may be occasionally neglected or transgressed; but they will seldom be wholly corrupted or destroyed. The impression will hardly ever be totally effaced. But laxity in the system of instruction is usually followed by such a laxity of principle, as no subsequent care can rectify. Such, indeed, there is too often reason to observe and lament, as not even its own ill-consequences, and the miseries of the transgressor can induce him effectually to correct and reform.

‘For the support of virtue, education has yet a more solemn task to perform, to instruct the student in the doctrines and precepts of the Christian religion. Some fanciful or malignant theorists of modern times, have, indeed, maintained that every man should be left to form his own notions of the great CREATOR, from the contemplation of his works, and to regulate his faith and worship by his own discoveries and his own conclusions. But it is found by experience that sentiments of piety seldom take firm possession of the mind, unless they are impressed upon it by the instruction and habits of early youth; and religion is to be considered not only as forming the relation between man and his GOD, as CREATOR and CREATURE, as Governor and subject; but as the support of the relation between man and man; as the foundation and principle of moral and social duties. It is the only rule that is universal in its application; the only obligation that is intelligible and unanswerable; the only law that is sanctioned by adequate authority. In support of these sentiments we have the concurrent testimony of all ages and nations. Antient as well as modern legislators have united a religious establishment with their political institutions; and whether acquainted only with the doctrines of heathen superstition, or enlightened by the pure theology of the GOSPEL, they have equally prescribed the instruction of youth in the faith and worship, as well as in the arts and sciences of their country. Here then is the most momentous duty of education; for here is of all that is truly amiable and useful, the foundation

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of the completion; the beginning and the end. RELIGION is equally the basis of private virtue, and public faith, of the happiness of the individual and the prosperity of the nation.

‘If, then, there be any truth in the statement that has been given, if advantages thus great and numerous depend upon education, the forming the minds and manners of the rising generation will be a work as important in itself as extensive in its effects. That application and industry will be necessary during the whole progress from infancy to manhood is too obvious to need argument or evidence. Exertions, such as few are willing to make, are required by Cicero and Quintilian from the future orator of the bar or the senate. What then must be insisted on from him, who aims at that variety of excellence, which forms in these days an accomplished character! But as the necessity of industry in early youth is founded upon arguments, to which children are little disposed to attend, because little able to understand them; to enforce it becomes almost exclusively the business of authority; of that authority, which the parent supports over his own child, or which he delegates to the teacher. The proper exercise of this authority, indeed; the due medium between unnatural severity and ruinous indulgence; the qualifications of the school-master, and the confidence that ought to be reposed in him; the necessity of mutual respect and support between the preceptor and the father; and the disappointments which both must often prepare themselves to expect; these topics, and others connected with these there will be in the course of the work, frequent opportunities to discuss. They will recur in almost every page. At present, therefore, let it only be observed, that the due management of youth by parents and teachers, is a duty, of which the magnitude is equalled only by the difficulty; it is an obligation from which nothing can absolve them.’ Page 24. vol. i.

On the PREJUDICES OF EDUCATION, a theme on which infidels and others who have prejudices of their own delight to dwell, Dr. B. makes the following remarks:

‘Argument or declamation against the absurdities and mischiefs of prejudice is to be found in a thousand authors; and has been received by a thousand readers with approbation or conviction. Local and national prepossessions can hardly be traced more early in the page of the historian, than the ridicule

or

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or censure of them in the sarcasms of the satyrist, or the dis-
quisitions of the philosopher. In order to weaken the credit of
the opinions of his antagonist, one of the first expedients of a
modern disputant is to ascribe them wholly or partially to the
prejudices of interest or of habit. When we discover any pre-
ference for the laws, the customs, and the manners of our
country or connections, men of other nations are ready to cen-
sure or despise the narrowness of our minds, and the preju-
dices of our education. He who is desirous to introduce novel
opinions to the world, on whatever subject, pleads earnestly for
the candour and impartiality of his hearers; and seldom fails to
insinuate that the sentiments of his predecessors were greatly
influenced in their rise and continuance by the prevailing but
effusive notions of the times: but above all, he that wishes
for innovation in the doctrines of religion and civil policy; to
produce revolutions in the establishments of the Church or the
State, he imputes to habit, authority, and prejudice, the princi-
ples on which these establishments were originally founded, and
the sentiments by which they have been hitherto supported.
This last expedient, indeed, is universally adopted by a nume-
rous class of theorists of the present times. They have, it must
be allowed, the greatest novelty in their doctrines, and the
greatest zeal in their propagation. In order to ensure success
to their purposes, however, they are under the necessity of ex-
tending the charge of prejudice to almost every sentiment hi-
therto received as useful, honourable, or sacred, to almost every
affection of the heart, and every conclusion of the understand-
ing. Nor has their declamation or their sophistry been without
very serious effects. It has been able, at least, to bring the
term into contempt or disgrace. Many of the young, the in-
experienced, and the sanguine amongst us, are so eager to
show their candour and impartiality, that their strongest pre-
judice seems to be against all prejudice whatever. They are so
hostile to what they call bigotted attachment to ancient institu-
tions or principles, that they become bigots to laxity itself.
They are, indeed, more afraid of the imputation of bigotry or
prejudice, than of confutation in argument, or conviction of ab-
surdity. They are indisposed towards every custom which can
plead long continuance and prescription; and treat all received
opinions with jealousy and suspicion; lest they should contribute
to

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to perpetuate error, and to support establishments injurious to
the free exercise of reason, and the natural rights of man.

'Let not all our prejudices, however, be involved without dis-
tinction in this general sentence of condemnation. Let some
enquiry be made whether what are allowed to be frequent, and
appear to be natural, may not admit of apology or justification;
whether many of those prejudices are not, indeed, like almost
every thing else, useful while moderate and reasonable, and
culpable only in their excess. If their cause be as hopeless
as some modern philosophers would represent it, it will by dis-
cussion be but the more effectually exposed; and if it have
truth and justice on its side, an advocate of ordinary talents
may be successful in its defence. It will appear upon exa-
mination, it is presumed, that to extirpate all our prejudices,
in the present state of human nature, if it were beneficial, is not
possible; and if it were possible, would not be beneficial. Pre-
judice in its most extensive sense, and in the sense in which it
seems at present to be employed, is synonymous with prepos-
session. It includes every opinion embraced without due exa-
mination before hand: every affection or aversion, esteem or
contempt, which, whether well or ill-founded, whether just or
unjust in itself, has been wholly or partially adopted from any
other motive than fair consideration and conviction; upon any
other evidence than the preponderance of probabilities impar-
tially weighed and rightly determined. The abstract and de-
monstrative truths of science, and the facts of history or
physics, established upon unquestionable testimony or unequi-
vocal experiment, are not the subjects of the present dis-
quisition. When these are once known, they are no longer dis-
puted or denied. No man, by whom they are fully understood,
controverts them in theory, or acts in opposition to them in
practice. Prejudices exist only with respect to points of opi-
nion properly so called; with respect to such doctrines of
ethics, politics, or religion, as do not admit scientific demon-
stration, and are therefore exposed to the influence of our in-
firmities and passions.

'Now if this statement be just, it will not be easy to specify
any human opinion, which, in zeal for an hypothesis, or in the
irritation of controversy, may not be stigmatized by an anta-
gonist as a prejudice. For few can be named that have been re-
ceived

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received with such impartiality and indifference, as the phlegm of
philosophism seems to require; not one perhaps, in which the
understanding has acted independantly of all influence from the
affections.' Vol. i. page 31.

(To be continued.)

ART I.—The Arts of Life, as described in a Series of Letters for the Instruction of young Persons. By the Author of Evenings at Home. Johnson. 1802.

THE Book mentioned in the above title to identify the Author of ‘The Arts of Life,’ has been, we believe, generally attributed to the pen of Mrs. Barbauld; but, by an advertisement at the end of the new publication, we learn, that both works owe their origin to the ingenuity of Dr. Aikin. The book before us was professedly designed for Young Persons; but according to the rule we have prescribed to ourselves, we must rank it with Books for CHILDREN, since it was apparently written for boys under the age of fourteen; and as it contains much useful information it will doubtless be considered as a valuable acquisition to the Juvenile Library.

The Arts of Life make no pretensions to be considered as a religious book; and the talents of the author are well known: we cannot, however, dismiss this little work without expressing our disappointment that it is not a religious book, for every page is calculated to awaken sentiments of gratitude and praise towards the CREATOR in a mind accustomed to serious reflections, though the work may be read from beginning to end by a young reader without exciting one pious idea, as the GIVER of all the good things, of which he is here taught the use, is only once mentioned in the whole Book. We therefore take the liberty of advising the Parent, or whoever puts this description of the various "Arts of Life" into the hands of a Child; to let him previously

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previously read the first Chapter of the Book of Genesis; and to admonish him to observe as he proceeds in his new book, the wisdom of the CREATOR in the works of the creation, and his goodness in bestowing upon MAN the gift of Reason, by which he is enabled to avail himself of the privilege granted him of applying all the creatures, whether animate or inanimate to his use.

ART. II.—The little Hermitage, with other Tales. Philips.

THESE Tales, as we are told in the Preface, first made their appearance in a periodical work, called the Monthly Preceptor; or, Juvenile Encyclopedia. They are four in number, and we will take them in their order.

1ST. THE LITTLE HERMITAGE. This tale is evidently the production of the French school. Three young citizens, named Louis, Paul, and Honorius, casting off as it seems, all regard to parental authority or advice, and assuming independence in the stage of infancy or early childhood, ramble every morning from the house of their father, who is described as a farmer, till at length they fix upon a delightful spot in a solitary valley, where they resolve to build a hut, in order to have a place of shelter in case they should be surprized in their childish sports, as they had frequently been, by sudden showers. Being totally destitute of that knowledge which is necessary for the execution of plans of this nature (and which they probably might have gained in some degree from their father had they followed him into his fields) they experienced great fatigue in the beginning, without being able to accomplish their purpose; but Chance soon furnished them with a Preceptor, in a man habited like a travelling beggar, who requested these little boys to direct him to a farm where he might get a night's lodging. They named their father's house as a place where he would not only meet with hospitable treatment, but most probably find employment also as a herdsman. After partaking of the refreshment which these little ramblers had carried with them for the day, the traveller bent his way to the farmer's, where he was engaged according to the hopes of his young benefactors.

In order to make a return for their kindness, this man, who called

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called himself Joseph, resolved to assist the boys in their labours, and to instruct them in such useful arts, as would not only enable them to finish their Hermitage, but also prove useful to them in their future lives; but without giving them any regular lessons. Full of his design, Joseph soon found an opportunity for entering on his tutorship and continued to watch the proceedings of his unconscious pupils, keeping himself always at hand, to give them the instructions they stood in need of, in an incidental way, upon the plan of Rousseau in his Emile, and under the appearance of friendship, he by his occasional advice and information instructed them to compleat in time a most convenient hut, and to produce a beautiful garden likewise, strongly fenced in, and planted with variety of fruit trees, &c. and that they might find every pleasure without being led to seek it under the paternal roof, Joseph also led them insensibly into the science and practice of music, and the study of natural history and philosophy. At length, Joseph, being sent to town to buy bird-lime, informed the boys when he came back from his errand, that he had heard some news which would oblige him to take a journey to his own country. This was the cause of great grief to his young friends, who, after parting with him, expected his return in vain: but one day, the farmer received a letter from a neighbouring town to acquaint him that a box had arrived there by the Paris carrier, directed for him, and desiring him to send for it. Accordingly, the next day, the box was fetched and opened in the presence of the whole family, when it was found to contain pocket-books, writing-desks, garden knives, botanical glasses, books, &c. &c. for Louis, Paul, and Honorius, together with the following letter to their father.

“Worthy Citizen,

“You deigned to receive me into your house when I was unfortunate and without an asylum. I shall never forget this service, and more especially the touching interest in my welfare which your amiable children constantly shewed in the days of my adversity, when they often diverted the bitter reflections which harrowed my soul. Accept for them, I beg, these slight testimonies of my gratitude and tender attachment. I shall soon have the pleasure of seeing you again, and embracing

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bracing them, and of teaching you to recognize in your former servant, a constant friend.

“JOSEPH B—,”

What purpose a tale like this can answer, but to draw children's mind's from regular studies, and set their imaginations at work upon impracticable schemes, we do not know. But surely our readers will think with us, that it is very improper for the perusal of boys either as a book of amusement or instruction; and we conceive it was originally written for the young citizens of France, after whose model we trust Christian parents will not think it expedient to educate the children of Britain.

2d Tale. GOOD AND EVIL. Felix, the hero of this Tale, is described as a young man who endeavoured by his daily labour to support himself, his mother, and two sisters: but finding his means inadequate to their comfortable maintenance, he determined to seek a more lucrative employment than that of a woodcutter, and 'lay the profits that might arise from it, at their feet.' Whilst he was meditating what choice to make, he was accosted by a soldier, who offered him ten pounds, on condition that he would enlist in the marines. Felix accepted the money, which he regarded as the foundation of his future fortune, but resolved to depart without seeing his mother and sisters. He revealed this project to the justice of the village, requesting him to convey the ten pounds to them, without telling that it was the price of his liberty. The justice (who was a wicked wretch) after keeping the money two or three days, resolved to employ it as the means of seducing one of the sisters of Felix, and meeting her in a lonely place, he offered her the purse in exchange for her heart. The girl indignantly threw it away; and the justice, alarmed at her cries, escaped as fast as possible. The purse, after remaining on the ground some days, was found by a blind man, who struck it accidentally with his stick; he took it up, and counting the pieces, began to deplore the unfortunate lot of the loser, and resolved to have it cried by the town-crier, in order to restore it; but, speaking to this effect loud enough to be heard by a man who was passing, the latter immediately began to make lamentations for the loss of a purse, which would occasion, he said, the ruin of himself, his wife, VOL. I.

R

wife,

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wife, and children. The poor blind man, moved with compassion, resigned the purse to the villain, who immediately ran off without giving him a farthing. But the purse being thrown among other things into the trunk of a hollow tree, where the robber was accustomed to hide stolen goods, it was found by his children as they sought for bird's nests, and carried by them to the village where the mother of Felix lived. The whole place was put in commotion at seeing the children in possession of this treasure. The purse was emptied, and found to contain a little note from Felix, in which he bade farewel to his mother and sisters, but without mentioning his project. They were overwhelmed with grief at his departure; but his sister, whom the justice had attempted to seduce, and who now fully comprehended the extent of his villainy, was provoked to publish it. The enraged multitude seized the justice, brought him to the place of the Assembly, and after inflicting the mark of shame upon his forehead, led him before the higher powers, who severely punished his breach of trust.

This story is followed by some moral reflections, which though in themselves unexceptionable, cannot hide from the attentive reader, the design of this Tale, which is evidently to prejudice young minds against the ministers of public justice.

3d *Tale*. THE CHARACTERS. This is intended to shew that children very often in their early infancy, discover those dispositions which afterwards form the prominent features of their respective characters.

4th Tale. THE GIFTS OF FATE. A mythological Tale from the German of Augustus La Fontaine. Children who are capable of understanding this allegory must have advanced farther in the paths of corruption, than we hope is possible for any to do in their early years, who are not brought up among the most abandoned of their species. How it could enter into the heads of any reasonable beings to select such a Tale as this 'for the entertainment and instruction of youth,' is to us astonishing. But we trust that parents will keep back from the eyes of their children, what is manifestly calculated to corrupt the minds of the young and innocent; and to confuse their ideas, in respect both to virtue and religion.

ART.

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ART. III.—*The Youth's Monitor*; containing Moral and Instructive Tales. Hurst. 1801.

THE Tale of *The Herdsman*, in this Book, is the same as that of Louis, Paul, and Honorius, and their tutor Joseph, in the *Little Hermitage*, reviewed above; but instead of 'The Gifts of Fate,' there are three other Tales, of a more harmless nature. We were puzzled to account for the similarity of contents in this and the foregoing articles; but we have since discovered, that the Tale of the Herdsman was copied from a periodical work called the Juvenile Library. We point out the circumstance merely to save our readers an accumulation of expence.

ART. IV.—*Tales of the Hermitage*. Written for the Instruction of the Rising Generation. Vernor and Hood. 1800.

THE introductory Chapter to this Book, informs the reader that the Tales which follow it were written by a vernerable Hermit who was remarkable for his kindness to children. Instead of giving an air of probability to the Tales, this preface lessens the effect of them. The Book is in the *Novel* style; but children may not only be innocently amused by the stories it contains, (which are totally different from those in the two preceding articles) they will probably receive many good impressions from the morals that are conveyed by them.

ART. V.—*Little Stories for Little Folk*.—*The Histories of more Children than one*.—*The Good Child's Delight*.—*Short Conversations*.—*The Histories of a great many little Boys and Girls*.—*The Holiday Present*.—*The Life and perambulations of a Mouse*.—*The Village School*. By M. P.

ALL these little volumes were produced by the pen of a lady who has kept her name concealed ever since she became

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became an author, which we think was about the year 1780. During the space of time that has elapsed since the above date, M. P. has given to the world several other publications, of which we shall speak in due time; of those which are the subject of our present enquiry, we need say little more, than that they are again in circulation, after having been out of print for a year or two. The simplicity of style in which they are written; and the lessons they furnish for the regulation of the moral conduct of early childhood, give them a decided claim to a place in the Infant Libraries, which it is now the fashion to form, and we hope they will regain their original station in preference to some books of inferior merit, which have of late occupied their places.

ART. VI.—Jemima Placid; or, the Advantages of Good-nature.—Memoirs of a Peg-top.—The Adventures of a Pin-cushion.—Familiar Dialogues for the Instruction and Amusement of Children four and five years old. By S. S.

THESE little volumes also justly claim a conspicuous place in the *Infant Libraries*. They have shared the fate of M. P.'s Works above-mentioned, from no other circumstance but that of having been suffered to be out of print. They are now in circulation again. The anonymous author, S. S. has favoured the world with some other publications for children and young persons, which we shall notice hereafter.

ART. VII.—Cobwebs to catch Flies, containing Easy Lessons suited to Children, from three to five Years of age. In two Volumes. By Mrs. Teachwell.

THESE Lessons form a part of the benevolent labours of a lady who under the feigned name of *Mrs Teachwell*, has favoured the world with a number of useful and ingenious works which have been so justly valued by the public that had not some of them been suffered to be out of print we think

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think every mother must have been acquainted with their contents. The Cobwebs we believe have been in constant circulation, and perhaps it may be thought there is no occasion for us to mention them; but we could not pass over in silence, a work so particularly engaging, when the subject of Books for young children was before us. At present we are ignorant what other Books of *Mrs. Teachwell's* are in print, we must therefore defer the examination of them to a future time.

ART. VIII.—Edmund, a Tale for Children. By the Author of the Little Family. Mawman. 1802.

THE Little Family is a work we are not at present acquainted with, but we can say of Edmund that it is a Book which will interest young Readers, and teach them some very useful lessons.

ART. IX.—An Epitome of Sacred History for Children, with Moral Reflections and Observations. Vol. i. By W. C. Schoolmaster. Sold at No 55, Gracechurch Street.

THE professed object of this little volume is ' to put into the hands of Tyros something that might tend to allure them to the love of reading, and also to assist their early enquiries into things appertaining to useful knowledge.' These purposes, we apprehend, might have been answered without making Sacred History ridiculous which the Author has contrived to do, both in prose and verse, as we shall show by a short specimen of both.

'Now because it is good for us to work, the Almighty made Adam a Gardener, and Eve his wife helped him to keep the garden in good order, to prune the trees, to tie up the flowers, and gather the seeds; and they had permission to eat according to their liking, of all the fruits in the garden, one tree only excepted, which the Almighty commanded them not to eat of, because it was not good for them; and to be sure they had enough without it. And while they kept the command, all things

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things were pleasant about them, they loved one another, and
loved the Almighty who made them, and lived in tranquillity and
peace.'

So much for the prose of this Ipswich Schoolmaster.
We will now exhibit him in the character of a poet, mak-
ing reflections upon the story of Hagar.

'Here tender reader, pause and sympathise;
The scene's, affecting, let affection rise:
The Egyptian damsel in the humble sphere
Of menial servitude shall first appear;
With fix'd attention on her mistress stands
The duteous handmaid to receive commands;
Then with a ready hand and willing mind
Applies to execute the work assigned;
Her various duties she performs with ease,
Disposed to serve, and studious how to please;
Not prone to fret, or deem her station hard,
Such kindly carriage meets a kind regard:
Thus growing into favour more and more,
Her service rendered lighter than before,
Less drudgery now enforced to discompose
Her mien and dress, she more accomplished grows,
Smart in her person, in apparel trim,
And ev'ry thing a youthful heart to win.

Advanc'd from servitude to half a wife,
She shared a while a higher rank in life;
Her fellow servants envy her advance,
See mistress Hagar in the parlour dance;
A lady now forsooth! with upstart pride,
She plumes herself on being made a bride,
Assumes a haughty air, and thinks it mean,
With low domestics to be rank'd or seen.

Her mistress on the other hand assaults,
Watches her conduct to discover faults;
For jealousy had now her mind possess'd,
That she was slighted and her maid caress'd.

Poor

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Poor Hagar, though preferr'd, thus meets alloy,
To damp her spirits and abate her joy,
In plenty yet she liv'd and rear'd her son,
And cherish'd hope he would in time become
The heir of Abraham, as of course he claim'd,
Had Sarah in a sterile state remain'd;
But Isaac's birth beyond the usual course
Of Nature's efforts prov'd a lasting source
Of disappointment, yet not cancel'd quite,
Her sanguine hopes, at least she thought by right,
That Isaac must with Ishmael divide
The plenteous substance when their father died.
What must their feelings be from affluence driv'n,
And ev'ry refuge save the care of Heav'n.'

The Author proceeds with the story till Hagar is relieved
from her distress in the wilderness; but we are tired of
transcribing and we apprehend our readers are satisfied.
Yet to let such a Book, insignificant as it may appear, pass
unnoticed, would be inconsistent with our own principles,
which will ever lead us to expose Books that have a ten-
dency to give children false views of the Scriptures, what-
ever forms they may assume, and whoever may be the
writers of them.

BOOKS FOR YOUNG PERSONS.

ART I.—The Manuscripts of Vertudeo. Published for the Amusement and Improvement of Young Persons. By Eliza Andrews. Hatchard. 1801.

THIS Book as appears from the title page was designed
for the double purpose of instructing *Young Persons* and
advising their *Parents*, and in both respects it is deserving
of attention, for the lessons it conveys to the former,
(which are written in a pleasing style) are calculated to
promote *virtue* and *religion*; and we are persuaded that
parents

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parents who are induced by a regard to *principle* to peruse books of amusement before they put them into their children's hands, will be excited by the goodness displayed in the former part of this work to read to the end of it, which will reward them for their trouble, by the valuable observations and reflections of Vertudeo on the subject of Education.

ART. II.—The Juvenile Plutarch; containing Accounts of the Lives of Children, and of the Infancy of illustrious Men who were remarkable for their early Progress in Knowledge. Philips. 1801.

BIOGRAPHY is certainly a useful study for young people, provided the examples are carefully selected and accompanied with proper reflections; but great circumspection is necessary in these days especially to prevent youth from forming an erroneous judgement, and mistaking vice for virtue: how far this circumspection has been used by the compiler of the Book before us, will perhaps appear from some of the characters which he has introduced for the purpose of stimulating the youthful mind to patient study, and noble daring. We will enumerate them in the order they stand.

Francis Beauchateau, the son of a French player, who though a very slow boy at his learning at first, arrived, by dint of labour and application, to a great degree of excellence in many branches of literature; and who, in his early years, and while he was yet but a mere child, was the darling of the ladies, on account of his talent for music and poetry, and his smartness at repartee. How far this example may tend to excite a proper emulation in youth we will not take upon ourselves to determine.—2d, Chevalier Ambrose de Bonfleur, a young warrior, who, in the battle of Dettingen received a mortal wound, of which he died like a true hero.—3d, Volney Beckner, a brave young sailor, who after performing wonderful exploits, was devoured by a shark, as he was endeavouring to preserve a little girl from drowning.—4th, Candiac de Montcalm, a prodigy of literature, who, in consequence of close application to study, died a premature

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mature death in early youth.—5th, James Chrichton, commonly called the admirable Chrichton, whose history is wonderful beyond belief.—6th, Frances Maria, of Rochbeaucour. This example is professedly introduced to do honour to the female sex; and it is prefaced by many compliments on their virtues and talents. The heroine, after suffering considerably in her earliest years, from the capricious conduct of her mother, was left an orphan, at the age of eleven years, with a brother of eighteen months, without any inheritance but a miserable cottage, and a little old furniture; however, she contrived to maintain herself and her brother, by knitting, and preserved her independence: in a short time she attained to easy circumstances, and being very beautiful in her person, some of the richest farmers in the neighbourhood sought her hand, but as they were all young men, Maria prudently dismissed them, and preferred a tradesman, of a middle age, with a moderate property. But, alas! her days were cut short by a fatal accident. As she was drawing some bread from the oven, a she-wolf, with five whelps, burst into the room. Frances seized a knotted stick, and defended herself with equal courage and calmness, and would have saved her life, had she thought only of herself; but seeing her brother in danger, she seized him by the middle, and tossed him into a closet! The furious wolf sprung at her throat and suffocated her in an instant!

Such is the history of Frances Maria! And these are the reflections made upon it by her biographer :

'Thus died, in her fifteenth year, this young woman who deserved a better fate. Who can refuse their tears? This true model of filial piety, of courage, and fraternal affection, inspired with virtue, with sentiment and grace; who better deserved to have lived and become the mother of a family, than she, who fulfilled so well the sacred duties of one without the title?'

We trust that the Parents of this country in general will not wish their daughters to imitate the example of this heroine; nor is her story probable.

'6th, John Philip Baratier, he was an excellent scholar at the age of nine years, and astonished the world with his learning and talents by the time he was twelve years old; but he died in his twentieth year. His character is truly exemplary.—7th, Peter Gassendi, another early prodigy of learning and science.

VOL I.

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—8th,

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—8th, *Blaise Paschal*, a truly exemplary character.—9th, *John Ross*, a Westleyan Methodist, a young man of extraordinary promise from his acquirements in mathematical knowledge, and from his early piety. He died a premature death.—10th, *King Edward the Sixth of England*.—11th, *Cowley the Poet*.—12th, *Valentine Jamerai Duval*, formerly librarian and keeper of the medals to the Emperor of Germany. The history of this extraordinary man, who raised himself from the lowest state of life, concludes as follows: 'A few days before his death, a friend who attended him, perceiving a book in his hand, asked him what it was? "M. Lambert's Poems of the Seasons," he replied. "You are surprized, perhaps, to see a dying man employed on a book of this nature. A Book of devotion may be more suitable to the state in which I am; but, tortured with pain, I cannot bear serious reading. Beside, I have reflected with myself, and, having recapitulated with impartiality the actions of my life, I have found my intentions to have been upright and good. As to faults, they are involuntary and inseparable from human weakness. God will (I know) pardon them, and I rely without the smallest apprehension, on his sovereign goodness." This perfect tranquillity of soul, the result of innocency and candour, never quitted him to his latest breath.'

This lesson from the Page of false Philosophy needs no comment to the Christian Reader!

ART. II.—The Poetical Monitor, consisting of Pieces, select and original, for the Improvement of the Young in Virtue and Piety. Second Edition. Anonymous. Longman. 1798.

THIS Book was originally composed for the use of the girls belonging to a Charity School of Prosestant Dis senters in Shakspeare's Walk, St. George's in the East, by one of the patronesses of the school. The pieces of poetry of which it is composed were not however intended solely for the Children of the Poor, they are chiefly of a higher nature, for which the following reasons are given, in the dedication, which is addressed to the other patronesses :

‘If some of the pieces with which this Collection begins, should be thought not entirely to coincide with the intention of the

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the Editor, it is hoped some allowance will be made for the exalted nature of their subjects; and with respect to a few others which may be supposed above the capacities of those to whom your kind attention extends, in their present early period of life; it may be presumed they will so improve the advantages they now enjoy, that in a little time, they will find no difficulty in entering into their meaning and spirit. To the young in higher stations the Parent will delight to explain what is difficult, as well as to enforce what is instructive; for I flatter myself this little book will not be confined to the children of the poor, but may be of some use to those most dear to you. And since it is an indispensable part of the duty of such to whom Education is entrusted, to inculcate divine truths on the minds of the young, and engage them on the side of religion and virtue; it is hoped this publication will fall in with the wishes of not a few of those at the heads of schools, and may be found to unite with entertainment, such instruction as is suited to the most important end of education.

The Collection altogether is so good an one, that we are persuaded it would find a ready admission into schools and families of the higher classes, with the trifling accommodation of omitting the preface, and a little alteration in the Title page; but it is to be feared that in the present state of the world, many young ladies would be apt to underestimate a book professedly composed for a Charity School. We will therefore add a specimen of the Poetry, to shew that it is by no means beneath their attention.—After Mr. Addison's Hymn on Gratitude, follows one on Ingratitude, which we conceive to be original.

‘What love, what honour, thanks, and praise,
O, God, Most High, we owe to thee!
Yet what thy Providence displays,
We often with indifference see.’

‘When harvest strips the fruitful plain,
And fills our empty barns with store;
We eat, we drink, we plant again;
Nor bless thee, nor thy aid implore.'

‘When

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' When frost, or mildew blasts our seed,
Of Providence we make our moan :
But when our annual toils succeed,
We think the merit all our own.

' When poverty or pain oppress,
Thy kind assistance we emplory :
But when relief'd, we scarce confess,
Or think upon thy goodness more.

Ingratitude, thou child of Hell!
Shalt thou the human breast pollute;
And from our hearts all thanks expel,
And make us sink beneath the brute ?

' Good God ! shall Man ungrateful be,
To whom the whole creation 's giv'n ?
Shall he not raise his soul to thee,
And bless the bounteous hand of Heav'n ?

' For all thy favours we enjoy,
Let us, O Lord ! exalt thy name;
And all our faculties employ,
To do thy will, and spread thy fame.'

ART. III.—*The Princes of Persia*. *Addressed to Youth,*
By J. Porter. 1801.

FROM the *Introduction* to this Book, we were led to expect a different kind of Work; and having read the whole, we are at a loss what to say concerning it. However whether the Tale of the *Princes of Persia* was translated from an Eastern manuscript as the author intimates, or not, the instruction it conveys is appropriate to personages of those regions, and of that rank. But humbler youths of British origin may be innocently amused with the story, and if they will give patient attention, they may also derive moral instruction from this Book; for the maxims written on the supposed tablets of the sage who had been the preceptor of the Eastern Princes, bear such strong resemblance to the Books of *Proverbs* and *Ecclesiasticus*, that we are led to

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to think, the writer of them must be well acquainted with
the poetical Books of the Bible and Apocrapha.

ART. IV.—*Instructive Rambles in London and its adjacent Villages, designed to amuse the Mind, and improve the Understanding of Youth*. By Elizabeth Helme. Longman. 1801.

WE shall lay before our readers the preface to this
Work, in order to shew the Author's design in composing
it, which was such as ought to actuate every person who
undertakes to compose Books for young people.

'In writing the following sheets, my design (says the author) has been to blend instruction with amusement; to give "Virtue its own feature, Vice its own image" and to shew the necessity of all evil propensities being crushed in infancy; and that children of good natural abilities and dispositions may be led to tread the paths of truth and rectitude as easily as they may be suffered to imbibe erroneous opinions; which like the weeds in the Scripture that choaked the corn, destroy the virtuous principles implanted in them by their Creator. To inculcate a love of study, industry, charity, duty to parents, &c. has been my wish; and equally to discourage idleness, dissatisfaction with their situation, vanity, falsehood, and arrogance. Should I be happy enough to awaken in the susceptible bosom of uncorrupted childhood any of the former, how greatly will my efforts be repaid! Nor will my recompence be less, should I crush in the bud any of the hydras last mentioned; the least of which gives existence to as many crimes, as that fictitious serpent is said to have possessed heads. In my choice of historic sketches I have selected such as I thought might interest young minds sufficiently to make them the more readily peruse the annals of their country; as I have generally observed that children, when possessed of what they consider useful information; read history the more willingly; and thus in seeking the shadow *amusement*, frequently find the reality *knowledge*.'

The Author has executed her laudable design in such a
manner that we think it cannot fail to afford great enter-
tainment

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tainment and improvement to young readers; it consists of anecdotes taken from English history; and some interesting fictitious tales; and wherever religious and moral reflections could be properly introduced, the author has seized the opportunity.

ART. v.—*Instructive Rambles extended.* In two Volumes. By the same Author. Law. 1800.

THESE Volumes contain a continuation of the former Work; and we may consider the Publication of them as a proof, that the first was approved by the Public; and the additional volumes do not fall short of their precursor in good morals and rational entertainment.

ART. vi.—*The Juvenile Travellers, containing the Remarks of a Family during a Tour through the principal States and Kingdoms of Europe, with an Account of their Inhabitants, natural Productions, and Curiosities.* By Priscella Wakefield. Darton and Harvey. 1801.

THE name of the Author of this Work is sufficient to give it credit with the public, both for ingenuity and usefulness; and to ensure an extensive circulation of it. In deed, we are persuaded that the Tour of the Seymour Family, is already so well known, that in speaking of its merits we should do little more than repeat the praises which general approbation has already anticipated; and far be from us the illiberal wish to lessen the well-earned fame of a sister Author; but we cannot, consistently with the intention of our Work, forbear to point out some passages in 'The Juvenile Travellers,' which appear to us very exceptional, in a Book for young people particularly; and which might have been omitted without any injury to the narrative.

Miss Seymour, (page 80) speaking of the difference of religious opinions which prevail in Holland, says, 'It appears to her very wicked for people to persecute one another

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ther on this account, as she understands they do in some countries;' but she dismisses the subject without farther discussion, as one she is, as a young person, incompetent to judge of. Here we agree with the Author.—But in page 126, an idea is started which we must ever condemn; that it is justifiable to remit part of the duties of the Sabath Day. A Protestant may disapprove of the practice of Catholics in this respect, without passing any uncharitable censure; but there is no occasion to countenance them in their errors.—Again, page 142. The Author seems to intimate that travellers may without scruple mix in every religious assembly of the countries they visit: but surely it is totally inconsistent with the principles of the Protestant Religion, even to appear to join in the idolatrous worship of papists. If the heart does not accompany the outward act, it is hypocrisy to do so; and the same plea which would justify the kneeling before a crucifix, or the host, which those must do who mix with Catholics in their religious assemblies, would equally justify the bowing down in a Pagan temple to the image of the black Goddess, or any diabolical representation of false deities. To form a charitable judgment of those who differ from us in outward forms and ceremonies, is a very different affair.—Page 226. There is an account of a Christening in Russia, which concludes in a manner which may lead the Reader to suppose that there are no such beings as evil spirits. Happy would it be for mankind, if they were, indeed, as the Author calls them, 'fanciful beings;' but till she can prove them to be so, it certainly is not right to insinuate an opinion so contrary to the established Faith, whatever may be her own peculiar tenets.

The account which the author gives of France, shews a partiality for republican manners and institutions, which does not become a British subject. Why are our children to be led into an idea that the men to whose memory the Pantheon is now dedicated were illustrious for their virtues, when they have rendered themselves infamous by their crimes? And why should we endeavour to inspire them with

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with emulation to be like the young citizens of France, by speaking with approbation of the National Institute of that country; in which the young pupils are devoted to the study of human arts and sciences, and the principles of modern philosophy, to the exclusion of religion? And why again, let us ask, is the Museum of Paris to be described to them as the Garden of Eden? Were all the curiosities of Nature to be gathered together in that city, which so lately was the scene of horrid massacres, it could not convey to our minds the idea of a place, in which, till Man broke the divine commandment Revealed Religion was the standing law, the governing principle of human belief and practice, and peace and harmony prevailed through universal nature! Page 333. The author mentions with apparent approbation, a watch made according to the new division of France, (or rather what was called so) in which the day was divided into ten parts, &c. Should such a thing as this have been shewn to a child without remarks upon the presumption of those human beings who had presumptuously dared to change the divine ordinance of the Creator of the world, by forbidding the celebration of the Sabbath Day, and substituting their Decades in its stead!

But what are we to say to the insertion of the whole code (as we apprehend) of the principles of the Theophilanthropists, in a book intended for the children of a Christian country? Had this been done with a view of shewing the imperfections of this specious system, it might have been useful; but in the manner in which it is introduced, accompanied with the circumstance of two congregations, one Catholic and the other Theophilanthropist, worshiping at the same time, in the same church, it is calculated to convey the very erroneous and dangerous opinion, that it is a matter of indifference what religion people profess, provided they worship God in one way or other.

The account given of a procession at Paris, in which the ancient Heathens were exactly imitated, is also, we scruple not to say, very improper for an English author to describe to

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to young people without expressions of disapprobation. Instead of exciting curiosity by those unqualified representations of foreign principles and manners, it certainly ought to be the unanimous endeavour of all who write for children, to preserve the youthful mind from the danger of adopting them, by giving with the description, a warning against the example; and if a caution were added to Parents, not to send their children to foreign countries to be educated, whilst these dangers exist, it would add to the value of such Books as that we have been examining.

It has not been without a considerable degree of concern that we have traced in the pages of this ingenious and pleasing Work, sentiments and opinions so contrary to the interests of Christianity; for we cannot but admire the talents of the Author, and should be happy to see them uniformly applied for the benefit of society. Nor is it our wish to deprive the young reader of the pleasure of perusing these entertaining travels, as the accompanying remarks of the parent may obviate the ill effects of whatever is exceptionable in them.

ART. VII.—The Governess; or, the Little Female Academy. Calculated for the Entertainment and Instruction of Young Ladies in their Education. By the Author of David Simple.

WHETHER this agreeable and instructive little volume, is still among the favourite Books of young Ladies at school, we are not able to say; but from the date of a copy lately purchased, viz. 1765, we fear it has lain for years upon the shelf, or in the warehouse, with the works of other neglected Authors. Yet we are much mistaken if there has not been a later edition than that with which our bookseller supplied us. But be that as it may, the desire is irresistible of speaking a word or two in praise of an old acquaintance which certainly deserves a better fate, than to be shoved aside to make way for Books of inferior merit now standing forth in proud array, blazing in scarlet, purple,

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purple, and gold, to tempt the curiosity of childhood and youth—too frequently to the injury of their principles and morals!—Nothing of this sort is to be apprehended, from the engaging history of Mrs. Teachum's nine young ladies; on the contrary, much good is to be learned; and we cannot but wish that this little volume, which had for its author one of the best female scholars England has produced*, may be estimated according to its real merit, as long as the world lasts; for when such Works as this cease to be admired and approved, we may regard it as a certain sign, that good morals and simplicity of manners, are banished from the system of English Education, to make room for false Philosophy and artificial refinement.

## NOVELS.

Strictions on the New Eloise. J. J. Rousseau. From Mrs. West's Letters.

IN the first Number of our Work, we borrowed from Mrs. West's Letters some very lively and judicious remarks on the *Sorrows of Werter*; her Strictions on another Novel which has contributed in no small degree to the corruption of many a female mind, are so applicable to our plan, that we shall take the liberty to insert them, without farther apology; as this is a subject on which we cannot pretend to give much original criticism.

'Formerly (says Mrs. West to her son) no danger was apprehended from a young man in your line of life acquiring a love of reading. Every parent took pains to encourage it in his son; and "he is safe at his books" was a common expression. Deistical tenets were then enveloped in the *thick pages* of some metaphysical treatise; they were not *insinuated into* novels and pamphlets, and *lowered* to every capacity, or degree of leisure and information. It is not a new paradox to say, that

* Mrs. Fielding, the learned translator of Xenophon.

the

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the tempter is never more dangerous nor more active, than in the hours of our retirement and seclusion. Open indelicacy, and warm licentious descriptions, though not the general characteristics of our pernicious writings, are yet too frequent to justify our pretensions to purity; and, perhaps, if all the passages that so offered were selected from the numerous compositions of the present day, they would be found to equal in *profligacy of sentiment*, the more gross expressions which occur in the writers of the age of Charles II. But the greatest danger to a young person arises from that confusion of the names and nature of vice and virtue, which is a *singular and alarming* characteristic of the perverted moralists of these times. The general turn of German dramas and novels, is marked by this feature; and it is a *distinguishing* though *nicely concealed* trait of a well written, but paradoxical and highly dangerous works of Rousseau. In the new Eloisa, you see a woman, who is described to be a model of perfection in mind and heart, voluntarily, and almost without temptation, submitting to prostitution; not from weakness, but from a passion which is always described to be the effect of overflowing purity, virtue, and honour. With a heart full of the image of her lover, she gives her polluted person to a husband; who, knowing her previous misconduct and present infatuation, *perseveres* in demanding her from her father; persuaded, that what is generally esteemed *infamous* in a woman was, in Julia, a mark of *superior* virtue. It is also virtue and prudence, and wisdom too, for this husband to invite the lover of his wife to reside in his family, to leave them purposely in the most dangerous situations, and to encourage that intercourse which must fan a flame that he knew to be unsubdued. After some pleasing scenes of elegant retirement, and some good lessons of domestic conduct, introduced to perplex our judgments, and to conciliate our affection for vicious characters, Julia succeeds in Platonising her own affections, and in making her tyrannical father, her romantic friend, and her phlegmatic husband, as much attached to her lover as herself. She then dies as inconsistently as she lived. Her disease is a fever, which it is well known affects the intellects, and debilitates the frame more than any other disease; but she argues, dresses, eats, smiles, decorates her apartments, and continues, on the whole a most entertaining companion. Rousseau gives

us

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us to understand that all this is possible, and that it proceeds
from *determined* strength of mind; and he calls it living to the
last. I *suspect* that he never was in the apartment of a dying
person. His panegyrists boldly affirm, that nothing ever equalled
this scene, except the death of Alceste in Euripides. I cannot
judge of the merits of the comparison; but I have heard the
Grecian bard commended for his attention to *nature*; and if
that praise be just, the parallel must fail in its most *striking*
point. I would wish to have Rousseau's description compared
with the gradual decay, the natural struggles, the resigned com-
posure of Richardson's Clarissa, whose short interrupted excla-
mations speak to the heart; while Julia's long declamations are
studied, forced, and artificial. But to be unnatural, is a *veniab*
fault; I have something *stronger* to suggest. She is represented
as religious, and almost verging to fanatical piety; yet, instead
of any death-bed devotions, she expressly affirms that prayer is
then improper. No satisfactory reason is given for this asser-
tion, for all her faculties are unimpaired; she only tells us,
that, as she shall soon have nothing to do but with the Deity,
she will dedicate the remnant of a life absorbed in pain, to the
service of those whom he taught her to love. Your unsuspect-
ing mind will naturally suppose from this, that she meant to de-
vote it to the moral and religious improvement of her family, to
some pious instructions to the friend who was now to be their
mother, or in some efforts to remove the incredulity of her athe-
istical husband, whom she had just before declared she would
willingly convert at the expence of her life. Alas, my child! you
know not the actions of sophistical virtue. Julia, who had nei-
ther leisure nor faculties to address the throne of mercy, enters
into a long recapitulation of her history; in which, without any
remorse for her offence, she mentions the *inconveniences* which
resulted from her guilty passion, and declares " that heaven di-
rected her choice :" Heaven (I repeat the term) *directed* her to
*voluntary* seduction; and " virtue kept possession of her soul,"
even after her connection with St. Preux. You may suppose
that the tears of penitence had effaced her crime; no such
thing; like the first Eloise, she sometimes talks of shame, but
never as if she felt contrition. You may conclude that her pas-
sion was now subdued; quite the reverse; this paragon of vir-
tue, this chaste, exemplary, prudent wife, writes to her lover on
her

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her death-bed, to tell him, " that the love which she fancied
extinguished, now expands, supports her when her strength
fails, and cheers her soul even in death. This sentiment, she
declares, never sullied her innocence; her virtue is unblemished,
and her love has left behind it no remorse. She glories in her
past conduct; and she dies happy to purchase at the expence of
her life, the privilege of loving him without a crime, and of tell-
ing him so once more." These are the employments which the
dying saint prefers to recommending her soul to Heaven!

'This woman is said to be a Christian; but mark! a Christian described by the pen of an Infidel. I need not revert to the story of her youthful life; she speaks thus in her last moments, and she meets death not only with hope, but with confidence and triumph. Her God, you will observe, is a being wholly made up of benevolence whom she cannot fear. St. Preux is, I think, confessedly a deist. He is a compound of sophism and extravagance; and he, too, is most viciously virtuous. Wolmar, the husband, is a most exemplary atheist, virtuous, prudent, wise, moderate, wishing for conviction, yet unable to find it. Does the Deity usually estrange himself from such a character? or, rather is not this description given with the most insidious design?

'I will not trouble you with an examination of more of the nonentities that form the grotesque groupe of actors in this motley work. I do not wish to excite your curiosity to read it, but to guard you against being prepossessed in its favour by the extravagant and ill-founded commendations of its admirers. Whenever you hear of the *virtue* and *piety* of Rousseau, remember that he generally affixes to those words a different meaning from what our religion prescribes. He deems virtue compatible with an indulgence of sensual passion.'

## CORRESPONDENTS.

To the Conductors of the Guardian of Education.

LADIES,

I HAVE lately been reading a modern work, called
*' Literary Leisure; or, the Recreations of Solomon Saunter, Esq.'*
written in distinct papers after the manner of the *Spectator*,
but published together in two volumes; amongst many other
good

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good things, I met with the following remarks upon Education;
which appeared to me so agreeable to the design of your useful
publication, that I thought a transcript of them might be accept-
able to you and to your readers; I therefore present it to you as a
token of my good wishes for the success of the arduous and im-
portant undertaking in which you and your associates are en-
gaged; and should this find admittance, I have another extract
in reserve for you.

I am, Ladies, your's &c.

MARIA S—

LITERARY LEISURES. No. XIII.

'Disposed as I am to admire the progressive superiority of my cotemporaries over the last age, there is nothing in which we display it more than in the care we take to make the rising generation superior to ourselves. The education of children is now so fashionable, so prevailing a topic, that even an idle man may be permitted to take some interest in it, particularly when he only observes to admire and applaud.

'I own I have felt some regret at the adoption of some plans very different from those that prevailed when I was young; but that regret was selfish, or rather arose from piqued vanity and disappointed pride. I have already confessed that, in my childhood, I was noted for a love of reading, and a retentive memory; and these two circumstances stood me in such good stead, that to the race immediately succeeding my own, I was a very desirable companion. Admirably skilled in all that profusion of fabulous history in which youthful imaginations so delighted to wander, I have convulsed many a circle with delight, by relating the wonderful adventures of Prince Lupin, or the singular transformations of the Royal Ram. I had tales of a superior cast for larger children, as I was perfectly acquainted with the delightful works of the Countess d'Anois, and those sublime efforts of Eastern genius, the Arabian Nights Entertainments. The Little Hunchbacked Barber of Bagdad, or the Voyages of Sindbad the sailor, have from my lips been the projected amusement of many evenings.

'I own I regretted to have lost my importance in the little
world; and for a time was inclined to rebel against that decree
of the magician, Fashion, which excluded my young friends
from any introduction into that ideal world.—"Alas!" I ex-

claimed

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claimed, " in a few years more, Cinderella will live only in the
" Loves of the Triangles;" and Blue Beard will only be understood
by those who have grey beards of their own." But I confess
this to have arisen from malevolence and pique : I was hurt to
find the infants of the present age taught the first principles of
philosophy in the nursery; and was for some time so prejud-
diced, that I doubted the vivacity of the pleasure with which
the little beings perused lectures on botany, chemistry, or the
fusion of metals. But I retract the unworthy envy which had
seized my bosom, and can now look, with a pure and generous
delight, on a kind of young philosophers, studying from marble-
covered books, the Rights of Man, the Tyranny of Kings, the
Injustice of War, and the Misconduct of Ministers. I can pay
the due tribute of praise to those sublime geniusses, who have
employed talents so superior, in adapting these subjects to the
comprehension of children of seven years old. I can no longer
doubt the delight with which an infant botanist sits down to
read a dissertation of thirty or forty pages on the structure of
umbelliferous plants, or the uses and virtues of leguminous ones.

'Surely it never can be too early to sow good seeds in the
mind, nor can they ever take such deep root as in early child-
hood. Why should we wait till classical learning teaches our
sixth-form boys to appreciate properly the value of public
spirit, true patriotism, and dear-bought liberty? Why should
we trust that the historic muse would sufficiently open their
eyes to the merits of the Hermodius's, and Aristodemus's of
every minor commonwealth in Greece, not one of which wanted
spirit to resist the encroachment of magistrates, or the fetters
of law? Why should we expose the rising generation to the
danger of so fatal a mistake, as that quiet submission to existing
government is the duty of a Christian? Why should they not
be early taught that those actions which the despotism of mo-
narchy terms *rebellion*, are only proper and spirited exertions of
the natural liberty of mankind against the abuse of power?
We take great pains to explain the specific meaning of words in
a literary view, why then suffer them to remain dubious, or
worse than dubious, in a philosophical one? What terrible prin-
ciples were inculcated in the former studies put into the hands
of youth! I wonder that even the acknowledged liberality of
my mind ever enabled me to surmount the cloud of prejudices
my darling books raised around me. In all the fairy tales I re-

member,

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member, Royal families were patterns of every excellence; and
though now and then a monster did intrude, it was always in
the shape of a step-mother, or daughter-in-law, not in a direct
and lineal branch of the illustrious tree. But, alas! these
books represented things as they ought to be, not as they are;
and it was cruel to present to the view of youth enchanted pic-
tures of golden days, whose spell must be so suddenly broken
when they come to view the world as it is! No, though I cannot
but regret the illusion, I allow the necessity of holding things
up to the eyes of the rising race in a more unsophisticated light;
and I hope to see the time when all their amusements will be
equally philosophical; when the unmeaning exertions of Harlequin
will be banished for the well-directed efforts of Baron Trenck;
and when the dogmatic philosophy of the old school will give
way to the inspired sapience of the German Literati; when a
puppet-show, instead of representing Punch and his wife, will
shew, in the most lively and natural manner, the mode of con-
ducting executions in France, and the solemn deliberations of
the National Assembly: the president's bell would, I think,
have an excellent effect, and I recommend the hint to all inge-
nious artists in wood and wire. Rousseau, that visionary phi-
losopher, laid it down as a grand principle in education, to
keep the mind free as long as possible from any strong biasses;
but he, though a great man, had not sufficient energy to dis-
cover the immeasurable advantages of implanting right princi-
ples so early. He saw plainly enough, that many ones were,
in general, rooted so firmly, that it was difficult for the subse-
quent efforts of philosophy to eradicate them: but he could
not hope that parents and guardians would coincide in the li-
beral and public spirited task of setting the affairs of this world
in a true light to their infant charges.

'What a nation of philosophers and statesmen shall we not
hereafter be! No deep researches into books of jurisprudence
will now be necessary to give our young counsellors an idea of
law; all these studies will be begun in first principles in the
nursery: and how easy will it be for minds thus early accus-
tomed to make philosophical deductions, to carry these princi-
ples into general effect!'

THE

GUARDIAN

OF

EDUCATION.

No. 3.]

JULY, 1802.

[VOL. 1.]

MEMOIRS, &c.

ART. I.—From *Memoirs for the History of Jacobinism.*
By the Abbé Barruel.

AS many people doubt the reality of the Anti-Christian
conspiracy, from whence have originally proceeded the
dangers against which we are solicitous to warn Parents to
guard their children; we have extracted from the Mc-
moirs of the writer who first gave publicity to the conspi-
racy, the following proofs of its existence, object, and ex-
tent; drawn from sources the authenticity of which can
scarcely be denied by the most incredulous reader, the
genuine Letters of the chief conspirators, published by
themselves or their friends.

'In order to prove (says the Author) a real conspiracy against CHRISTIANITY, we must not only point out the wish to destroy, but also the secret union and correspondence in the means employed to attack, debase, or annihilate. When, therefore, I name Voltaire and Frederic, Diderot and d'Alembert, as the chiefs of the Antichristian conspiracy, I not only mean to shew that each individual has impiously written against Christianity, but that they had formed the wish, and had secretly concurred in that wish, to destroy the RELIGION OF CHRIST; that they had acted in concert, sparing no political nor impious art, to effectuate that destruction; that they were the instigators and conductors of those secondary agents whom they had misled; and followed up their plans and projects with all that

VOL. I.

U

that

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that ardor and constancy which denotes the most accomplished conspirators. My proofs shall be drawn from what we may very properly term the records of the conspiracy, I mean from their most intimate correspondence, a long time secret; or, from their own assertions contained in their various writings.

' When Beaumarchais gave us a complete edition of Voltaire's works with all the magnificence of the Baskerville type, either the adepts, dazzled by their success, were persuaded that the publicity of this monstrous conspiracy could only give new lustre to its chief; or the editors themselves were ignorant of the fact; or concluded that, being scattered and dispersed through forty large volumes of letters to all sorts of persons, and on all sorts of subjects, no man could at once seize the thread of a conspiracy, the work of many long years. But whatever may have been their intentions, how great soever their art in suppressing parts of the correspondence, they have not effectually done away all means of discovery. Never should I have undertaken a work of such labour, so painful, and so disgusting, had I not seen the possibility and the necessity of proving from the very records of the conspirators the reality of their plots; of denouncing to all nations, with proof in hand, the men who wished to mislead them, and sought to overturn every altar provided it was CHRISTIAN. With them the altars of London or Geneva, of Stockholm or Petersburgh, were to share the same fate with those of Paris or Madrid, of Vienna or Rome; thus adding, by their fall, a new though tardy proof of the universality of this conspiracy. Such then are their black and obscure crimes. Behold them conspiring against your GOD, in order to undermine your Sovereign and your Laws! Behold them seeking to overthrow all civil society, and to extend universally the evils of the FRENCH REVOLUTION.

'I know that the importance of the charge requires strong evidence and clear proofs to justify it; if then my proofs should appear too numerous, let the reader reflect on the magnitude of the charge.

'In all conspiracies, we find a secret language, or a watch-word, which, though unintelligible to the vulgar, perpetually recalls the object to the mind of the conspirator. The words chosen by Voltaire must have been dictated by some fiend of hatred, or of frantic rage: And what words! CRUSH THE WRETCH!

(ecrasez

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(ecrasez l'infame!) What a signification is attached to these three words in the mouths of Voltaire, of d'Alembert, of Frederic, and of their disciples! They mean crush CHRIST, crush the RELIGION OF CHRIST, crush every religion that adores CHRIST. Oh readers! restrain your indignation till you have seen the proof!

' When Voltaire complains that the adepts are not sufficiently united in the war which they wage against the wretch, and wishes to revive their zeal, he recalls to their minds the hopes and projects he had conceived so early as 1730, when the lieutenant of the police of Paris warned him that he would not succeed in overturning the CHRISTIAN RELIGION, and when he daringly answered we shall see that*.

' When exulting in the success of the war, and the progress of the conspiracy against the wretch, he triumphs in the idea " that in Geneva, Calvin's own town, there are but a few barely fellows who believe in the consubstantial †."

' When he wishes, during this war against the wretch, to give his reasons for tolerating the Socinians, it is, he says, because Julian would have favoured them, and he hates what Julian hated, and despises what he (Julian) despised †. What, (let us ask) is this hatred, common to the Socinians and to Julian the apostate, if not their hatred to the divinity of CHRIST? What is meant by the consubstantial fallen into disrepute if not Christ? or, how can the word wretch be otherwise interpreted in the mouth of him that had said "I am weary of hearing people repeat that twelve men have been sufficient to establish Christianity, and I will prove that one may suffice to overthrow it||;" in the mouth of a man who, in his intrigues against the wretch, exclaims, "could not five or six men of talents, and who rightly understood each other, succeed after the example of twelve scoundrels who have already succeeded §."

' In the mouth of this frantic infidel can we misconceive the sense of these words? the twelve apostles are called twelve scoundrels! and their divine master a wretch! I may dwell

* To d'Alembert, June 20, 1760, Vol. Ixviii, Let. 66, Page 118.

† To d'Alembert, Sept. 23, 1763, Vol. Ixviii, Let. 119, Page 253.

‡ To Frederic, Nov. 8, 1773, Vol. Ixvi, Let. 46, Page 112.

|| Life of Voltaire, by Condorcet.

§ To d'Alembert, July 24, 1760, Vol. Ixviii, Let. 70, Page 127.

too

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too long on the proofs, but the charges are too heinous to pass them over lightly.

'All the men so much extolled by Voltaire for their ardor in crushing the wretch, are precisely those who atttacked CHRISTIANITY without the least decorum or decency; such as Diderot, Condorcet, Helvetius, Freret, Boulanger, Dumarsais, and other such infidels; and those whom he particularly wishes d'Alembert to rally, the more effectually to crush the wretch, are the Atheists, the Deists, and Spinosists*. Against whom then will the Atheist, the Deist, and the Spinosist coalesce, but against the GOD of the GOSPEL?

'Voltaire proceeds to direct the zeal of the conspirators against the holy fathers, and against those modern authors who have written in defence of Christianity and of the divinity of CHRIST; both of these he wishes to see treated with the utmost contempt; and he thus writes to his adepts: "Victory is declaring for us on all sides; and I can assure you, that in a short time none but the rabble will follow the standard of our enemies, and that rabble we equally contemn whether for or against us. We are a Corps of brave Knights, defenders of the truth, and admit none among us but men of education. Courage, brave Diderot, intrepid d'Alembert! Form with my dear Damilaville, and rush forward on those fanatics and knaves. Pity poor Pascal, but despise Hontville and Abbadie as much as if they were fathers of the Church†."

'Here, then, it is clearly shewn what Voltaire means by crushing the wretch. It is to undo what the Apostles have done; to hate what Julian the Apostate hated; to attack those whom the Deists, Atheists, and Spinosists always attacked. It is in short to rush on the Holy Fathers, or on any man who dares defend the RELIGION of CHRIST.

'Such was the general acceptation of the watch-word among all the conspirators. Condorcet, indeed, laying aside the word wretch, positively asserts that Voltaire had sworn to crush CHRISTIANITY;‡ and Mercier says to crush CHRIST||.

' That the views of the conspirators were to crush CHRIST,

* To d'Alembert, July 27, 1770, Vol. Ixix, Let. 37, Page 70.

† To Damilaville, Nov. 19, 1765, Vol. lix, Let. 123, Page 216.

‡ Life of Voltaire.

|| Mercier's Let. No. Ix, of M. Pelletier.

is

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is not too strong an expression. In the extent of their projects no shadow of their worship was to remain: it is true that among the Christians they honoured the Church of Rome with their chief hatred. But *Luther and Calvin*, the Churches of England and *Geneva*, though separated from Rome, had retained their belief of CHRIST, and were therefore to share the fate of the former.

'The whole Gospel of Calvin is ridiculed by Voltaire as the fooleries of Jean Chauvier*; and it is of these fooleries that he speaks when, writing to d'Alembert, he says, in Calvin's own town (Geneva) there were but a few beggarly fellows who believed in the consubstantial, that is to say, who believed in CHRIST. He particularly exults in the approaching fall of THE CHURCH of ENGLAND, when he extols the ENGLISH truths,† that is the impieties of Hume; and when he thought himself authorized to write, that in London CHRIST was spurned. There is, however, an exception made by Voltaire, which might have left to CHRIST some few worshippers among the rabble. He seems little jealous of that conquest when he writes to d'Alembert, "Both you and Damilaville must be well pleased to see the contempt into which the wretch is fallen among the better sort of people throughout Europe; they are all we wished for, or, that were necessary; we never pretended to enlighten house-maids and shoe-makers, we leave them to the Apostles‡." Again, he writes to Diderot, "Whatever you do, have your eye on the wretch. It must be destroyed among the better sort, but we may leave it to the rabble, for whom it was made||:" or when in fine he writes to Damilaville, "I can assure you that in a short time none but the rabble will follow the standard of our enemies; and that rabble we equally despise whether for or against us §."

'Voltaire, despairing of more enlarged success, would sometimes except the clergy and the great chamber of Parliament, but in the sequel of these memoirs, we shall see the conspira-

* To Damilaville, Aug. 18, 1766, Vol. lix, Let. 239, Page 424.

† To the M. d'Argrice de Dirac, April 23, 1760. Vol. Ivi. Let. 133, Page 276.

‡ To d'Alembert, Sept. 2, 1768, Vol. Ixviii. Let. 23†, Page 436.

|| To Diderot, Sept. 25, 1762, Vol. Ivii. Let. 242. Page 475.

§ To Damilaville, Nov. 19, 1765, Vol. lix, Let. 123, Page 216.

tors

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tors actively extending their principles and instilling their hatred against CHRISTIANITY into every class of men from the cottage to the throne, and not even excepting their so much despised rabble.'

Of the scenery, the union, and the epoch of the conspiracy, our author writes as follows, Chap. III.

'In conspiracies, it is not enough for the agents to have a particular watch-word or formula, in order to conceal their common object, but they must also have peculiar names, by which they distinguish each other, but which are wholly unintelligible to the public. They always carefully conceal their correspondence; but if they apprehend discovery, they then use these precautions lest their names, or the object of the plot, be exposed. Such means were not neglected by Voltaire or d'Alembert. In their correspondence, Frederic is often called Luc*, d'Alembert, Protagoras†: though he often styles himself Bertrand. Both were well applied to him, the former to denote the infidel, the latter to justify the means of his impiety by the shifts of Bertrand, in Fontaine's Fable of the Monkey and the Cat: when d'Alembert is Bertrand, (the monkey) Voltaire is Raton‡ (the cat) Diderot personates Plato or Toupla; and the general term for the conspirators is Cacouac. They say he is a good Cacouac when he can be perfectly depended upon. They are often, too, and particularly by Voltaire, called brothers, as in Masonry. They also give peculiar imports to entire phrases of their enigmatical language; for example, the vine of Truth is well cultivated, is tantamount to saying, we make rapid progress against religion.

'Of this secret language they particularly made use when they suspected that their letters were opened or stopped, a suspicion which gave Voltaire and d'Alembert great uneasiness. It was for that reason that many of their letters were directed to fictitious persons, to merchants, or to some clerk in office, who was in the secret. It does not appear that they ever make use of cyphers, which would have been much too tedious, considering

* From d'Alembert, Nov. 17, 1760. Vol. Ixviii, Let. 77, Page 145.

† To Theriot, Jan. 26, 1762, Vol. Ivii, Let. 157, Page 320.

‡ From d'Alembert, March 22, 1774, Vol. Ixix, Let. 128, Page 216.

Voltaire's

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Voltaire's immense correspondence. Those were reserved for conspirators not less ardent, perhaps, but of greater policy. False directions, and not signing their names, seem to have given them sufficient confidence in their style; and if perchance any of their letters are more enigmatical than common, they are easily explained by those preceding or following them. It was by these shifts that they wished to have an opening for excusing or explaining away what they had already written; but they are not sufficiently obscure to prevent discovery, and that with very little trouble when once surprized.

'This secrecy, however, was not to be so much with respect to the object of the conspiracy, as the names of the conspirators, and the means they employed, for it was impossible for the ran-corous hatred of Voltaire to disguise the wish of annihilating CHRISTIANITY; but he had to fear on one side the severity of the laws, and on the other, the contempt and infamy which would certainly attach to himself and his disciples, for the im-pudence of their falsehoods, and the effrontery of their calum-nies, had it even been possible to trace their authors and abettors.

'It is not the fault of history, if it be obliged to represent the chief of the conspiracy as at once the most daring and the most unrelenting in his hatred to CHRIST, yet the most desirous of concealing his attacks. Voltaire secretly conspiring and mask-ing his means, is the same man as when bold and blaspheming. He is the same sophister, whether openly attacking the altars of his God, veiling the hand that strikes, and seeking in the dark to undermine the temple. It is hatred that fires his rage, and the same hatred that leads him through the tortuous ways of the conspirator. To unmask this dissimulating man shall be a leading object in the following memoirs.

'In his character of chief, the mysteries of Mytra, as well as the intrigues of the conspirators, could be of no small concern to him; and the following were his secret instructions. " Con-found the wretch to the utmost of your power; speak your mind boldly; but when you strike, conceal your hand. You may be known; I am willing to believe there are people sufficiently

* To d'Alembert, May 1, 1763, Vol. Ixviii, Let. 229, Page 478.

keen

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keen-scented, but they will not be able to convict you*.” “The
Nile is said to *spread around its fertilizing waters, though it conceals its head*; do you the same, and you will secretly enjoy
your triumph. *I recommend the wretch to you†.*” “We embrace the worthy knight, and exhort him to conceal his march
from the enemy†.”

No precept is oftener repeated by Voltaire than this, strike,
but conceal the hand: and if by indiscretion any adept occasioned discovery, he would complain most bitterly, he would
even deny works that were the most notoriously his. “I know
not (says he) why people are so obstinately bent on believing
me the author of the Philosophical Dictionary. The greatest
service you can do me is to assert (though you even pledge
your share in Paradise) that I had no hand in that hellish work.
There are three or four people who perpetually repeat that
I have supported the good cause, and that I fight mortally
against the wild beasts. It is betraying one’s brethren to praise
them on such an occasion; those good souls bless me, but
they also ruin me. It is certainly his, they say; it is his style
and manner. Ah! my brethren, what fatal words! you should
on the contrary cry out in the public streets. *It is not he;*
for the monster must fall, pierced by a hundred hands; yes,
let it fall, beneath a thousand repeated blows. ||.”

Many proofs of the same nature might be produced, but
we trust these will be sufficient to answer our intended purpose; and we wish they might serve to open the eyes of
our readers to the dangerous tendency of Voltaire's Books; but we hear with infinite concern that the writings of
this arch infidel, and of others of his sect are now among
the fashionable reading of the day, which must be considered as one of the most alarming symptoms of these
extraordinary times.

* To d'Alembert, April 20, and May 8, 1761, Vol. Ixviii, Let. 85-6, Page 164-6.

† To Helvetius, May 11, 1761, Vol. Ivii, Let. 53, Page 110.

‡ To Mr. de Villevielle, April 26, 1767, Vol. 60, Let. 102, Page 180.

|| To d'Alembert, May 1. 1768, Vol. Ixviii, Let. 229. Page 178.

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ART. II. *From a Dialogue on the Respect due to Age.* In Lord Clarendon's Works. Folio Edition.

THE Extract we are now about to present to our readers
is that which was promised in our *Introduction* * as
evidence of the truth of our assertion, that ‘ a great
change took place in the reign of Charles II.’ in the
manners of young men, in consequence of those of
the higher ranks being sent to France to complete their
education.’ It is taken from ‘ a *Dialogue* which is sup-
posed to have passed *on the respect due to Age*, between A.
an old Courtier, B. an old Lawyer, C. an old Soldier, D.
an old Country Gentleman, and E. an old Alderman.’
In the course of the several arguments used by the dif-
ferent parties in support of their respective opinions the
conversation turned as follows, upon the change of man-
ners observable among young people, which certainly must
have been very striking at the time when the contrast
would be marked with precision in cotemporary characters.
It is true that the particular modes of dress which were
the subject of ridicule and censure to the good old cour-
tiers and citizens of those days, do no longer prevail in the
nation; but in regard to *imitation* of the French both in
manners and *principles*, the comparison still holds good,
and justifies the exhibition we are about to make of the
commencement of that evil which has arisen to so alarm-
ing a height in our own days.

‘I pray, Sir, (said the Alderman to the Lawyer) proceed in
earnest to the cause and to the remedy of this mischief you
complain of; I do not intend to give you any farther interrup-
tion.’

B. ‘I will obey you; nor shall all the Alderman’s facetious re-
proaches divert me from insisting upon the ill education of the
youth of this age, in sending them abroad to travel before they
know any thing of their own country, or what they ought to ob-

* In the Introduction to the present Work, Page 6, in the note.

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X

serve

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serve abroad. By abroad and travel, I only intend France, for I think our young gallants are only sent thither so young; where, by knowing nothing of religion before they go, they return perverted to the Roman, or, which is the corruption of the best company there, with an impudent contempt of religion, and all things which are sacred; looking upon all forms of divine worship, and exercise of piety and devotion, as so many grimaces to impose upon silly people to draw them to give them esteem and respect; it is a breeding that pretends to nothing that is serious, but fills their heads with tunes, and their tongues with talk and laughter, and sends them home in antick dresses, with ribbons and feathers, like a May-pole; and he that came last from thence, prescribes the fashions for the year to come, and men flock to him as the best master in the best science. I am a friend to travel, and think it an excellent part of education; our fathers travelled, and sent their sons abroad, who returned richly improved by their observation and experience; nor am I an enemy to dancing, or to other useful exercises, which teach the body decent motions, and encrease and confirms the strength thereof; we have been all bred to these recreations, and wish our children should learn them. I am not, I assure you, a rigid censurer of their dress and the vanity of their clothes; let them, with all my heart, make their taylors their counsellors in these state points. There is a levity and vanity in habit and behaviour, which is very pardonable, because natural and agreeable to youth; and it would be as ridiculous, that they should dress themselves after the fashion we observe for ease and convenience, as it would for us to appear habited according to the model of our grandfather's wardrobe. No, Gentlemen, I have none of this cynical humour, when a little pettishness of contradiction is over, which is hardly separable from age so much in the wane as our's is; but that which I la ment is, that we should so much undervalue our own native country, as before we are imbued with any worthy knowledge of it, to run into another. That we should send our children to learn French, before they understand English, and think they have made a happy voyage, if they return confidently versed in that, and have forgotten their own tongue: that they should sa crifice that precious time in which the love of learning, though not a perfection in it, an appetite to arts and sciences, though not

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not the understanding them ought to be inculcated, and in which the elements which contribute thereunto, can most easily, if not only be infused, merely to trifles which might have admittance in the vacant hours of the other attention: that they should spend three or four years together, which can never be redeemed, only in prating and dancing, and other as unnecessary exercises, without one serious thought or reflection; and are troubled with no more apprehension or fear, more than that they may be suspected to be *Englishmen*: that any man should affect a habit, not as it is *cloathing*, but as it is a *disguise*, and cover a rich and beautiful suit, that it cannot be known what it is, with ribbons of a hundred colours, which cost men more than all the rest, is such a fantastical representation of a man, that it is not in the power of charity to exclude all prejudice toward the head and the heart that are so adorned and encompassed. These are the particulars which afflict me, and which are the constant and inseparable effects of that breeding of which I complain; and which, believe me, gentlemen, produces unspeakable mischiefs in the state, as well as ruin to private families; by the want of reverence those men always have towards the government by their contempt of the laws, from their extreme ignorance in them; and (which is our proper argument) by their disesteem of age, and of those who have lived much longer than they, out of the haughtiness and arrogance of their own over-weening.

A. You have, Sir, very well observed the pest that infests and corrupts the nation; yet you have made a very lively description of the very best sort of our travellers, who have attained most by their travel: those men have brought all home with them which they were sent to fetch, the languages, the exercises, the humour, the confidence, and the mode; if they who freighted them out, had directed them to other traffick, they would have returned with more valuable commodities; but the greatest part of our travelling *Monsieurs* come home without any of these ornaments, but much of the confidence and some of the mode. If you knew how they spend their time abroad, for want of knowledge how to spend it, you would more wonder at them who send them out, than at their confidence when they return. I assure you, the greatest number of those who come out of France, and appear at court as if they had been *Monsieurs* from their nurse, were

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were not only never seen in the *French* court, but never kept
*French* company; but sneak in the clothes they went over, into
those places which are inhabited by the meanest of their own
nation, with whom they converse, and spend their time in those
vices which are most practised in their own country, after they
have gotten their own oaths, and some obscene words which
they carried over with them, into that language, with the addi-
tion of others of the same kind, which are peculiar to the *French*
dialect, and which no other nation translates into their own
language; all which they take care to pronounce with the same
exactness and negligence as the most loosing gamesters can af-
fect. When the time is expired that is dedicated to this im-
provement, and they must return to those who sent them, they
buy as many *French* clothes and coats and perriwigs as their
money and credit can help them to, neither of which they ever
wore abroad, and appear at court in all those trappings as if
they had never seen England; and speak half a dozen *French*
words, if they believe there is nobody in the room that under-
stands them; if they can sing, and have learned two or three
*French* songs, they are most accomplished, and are troublesome
to all companies; nor can they go in a coach in the streets,
without singing a tune to the passers by. It is not a month
since that I was standing in the privy chamber, in these plain
clothes, talking with two or three others, no better habited,
when there came in one of these gallants, wrapped in a world
of ribbons, combing his perriwig, and surveying his knees and
feet; after he had looked about, and saw there were no others
in the room, he stalked towards us, and after three or four
oaths upon the heat of the weather, he continued to ask in
French, whether Monsieur (whose name he pronounced that
nobody knew who he meant) had been lately there? I answered
him in *French*, and with an invitation of conference and conver-
sation, at which he startled and blushed through all his impu-
dence, and, in a ruder pace than he made his entry, made
haste out of the room, and departed: by which I easily disco-
vered how muchsoever he had of the clothes and confidence,
he had none of the French language. I will confess to you a
piece of my own ill nature, which a little indignation provoked
me to. This Monsieur came shortly after to the court, as well-
dressed as before, and mingled in a crowd of young fellows,
laughing

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laughing and talking louder than the rest; I put myself amongst
them, and discerned his countenance in some disorder and con-
fusion upon the first sight of me; upon which I saluted him
civilly in French, and asked some questions concerning France,
and what ladies had dominion now in that Court? He stayed
not to hear me, less to answer me, but turned himself as not
conceiving I spoke to him, and went out of the room; and I
unmercifully followed him, and found him engaged in another
company, which he presently left, and I hunted him through
the galleries, till he found a door open through which he made
his escape; and I am resolved to pursue him till he gives it me
under his hand that he understands no French. Oh, 'tis a pre-
cious breeding for my Lady's eldest son! '

D. 'You have spoken my mind so much better than I can
do, that I would not add any thing to what you have said so
well, were it not to tell you what observations we make of these
men in the country. You have set down what a brave entry
they make into the world, and I shall let you know how scurily
they live in it, and how shamefully they go out of it. When
they have long enough shewed their clothes, and their other
vanities in the Court and in the town, and either upon some un-
lucky quarrel ill-managed, in which they have been baffled, and
so are ashamed to be seen any more in their old company, or
upon their running in debt till they can find no more credit, or
upon their marriage with or without their friends consent, they
become condemned into the country, and bring with them a
title to meddle in all these businesses which they have been
told will make them much regarded and esteemed by the peo-
ple; their names are inserted in all Commissions, and at their
first coming they appear that they may be taken notice of in the
execution; we, according to our natural humanity, visit them,
bid them welcome amongst us, invite them to our houses, and
do all we can to make ourselves familiar with them: but they
will by no means embrace our way, but receive us with cringes,
and treat us with set speeches, and complain how much it rains,
that they cannot keep their hair dry, or their linen handsome
one hour; they will talk how much better country France is,
and how much they eat and drink better there, which our neigh-
bours will not believe, and laugh at them for saying so. They
by no means endure our exercises of hunting and hawking,
nor,

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nor indeed can their tender bodies endure these violent motions; they have a guitar, or some other fiddle, which they play upon commonly an hour or two in their beds before they rise, and have at least one French fellow to wait upon them, to shave them, and comb their perriwig; and he is sent into the kitchen to dress some little dish, or to make some sauce for dinner, whom the cook is hardly restrained from throwing into the fire. In a word, they live to and within themselves, and their nearest neighbours do not know whether they eat and drink or no; and they often hear of some scornful word they have let fall of the country diet and conversation, for which they make a thousand jests upon them, which they mention aloud in all companies; so that by degrees they hate each other heartily.'

What was begun at the time these observations were made has been carried on ever since. The French language has been talked, and the French fashions have been imitated by all who have made any pretensions to politeness, and, perhaps, never to so great a degree as at present; but instead of offering to our readers any reflections of our own on this important subject, we shall beg leave to refer them to the second Article of this Number of our Work, under the head of " Systems of Education, " viz. Dr. Barrow's late publication, in which they will find it ably discussed.

## EXTRACTS FROM SERMONS, &c.

### ART. I.—From the Pilgrim GOOD INTENT.

(Continued from Page 99.)

IN our last, we left GOOD INTENT joyfully hastening towards a small glimmering light which he perceived at a distance; we will now follow him a little farther in his pilgrimage.

‘On

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‘On entering the chamber from whence the light proceeded, GOOD INTENT found there a man in a party-coloured garment, with a mask on his face. Before him lay a book, like that which GOOD INTENT had so zealously preserved? but he was employed in cutting out half the leaves with a knife he held in his hand, while from those which he suffered to remain, he had erased so many words, that the residue was no longer intelligible. When GOOD INTENT entered, the man raised his head, and asked him who he was, and what he sought there.'

‘GOOD INTENT.—"My name is GOOD-INTENT, I am a pilgrim, and was travelling towards the Celestial City, till it was my unhappy lot to be inveigled into this palace, where I have beheld the face of ATHEISM. As I fled from him, I lost my way in the dark passages; and till I descried the beams of your lamp, I was hopeless of ever escaping from this endless labyrinth."

‘Then said the man, "If thou flyest from ATHEISM, it is well for thee that thou art come hither. I also am his enemy; and beside myself thou couldst not have found any one able to assist thy escape, and to guide thee in safety through the intricate mazes of this palace."—GOOD INTENT heard with joy the discourse of the stranger; yet anxious to know him better, before he entrusted himself to his guidance, he enquired his name; to which the man replied that he was called RATIONAL CHRISTIANITY. "And I myself," said he, "am also a pilgrim as thou art, only I like not to walk with the herd of vulgar travellers, and therefore to separate myself from them, I came some time since to take up my abode under the roof of Mr. PHILOSOPHY. But now, if thou art willing to become my companion, and to conform thy way to my directions, I will lead thee into a safe and easy path, by which, sooner than thou mayest expect, thou shall arrive at the end of thy journey."

‘When GOOD INTENT heard the stranger's name, it inspired him with great confidence; and not feeling any mistrust of his new companion, he besought him immediately to lead the way. Then the man arose, and taking his lamp in one hand, and in the other the book out of which he had cut so many of the leaves, he conducted GOOD INTENT along the passages, as intricate as any of those through which he had passed before; and now they had proceeded so far, that the pilgrim expected every

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every moment to reach the end of his subterranean way, and to emerge from the darkness in which he had wandered so long, when his conductor suddenly turned aside, and brought him into an apartment, which was faintly enlightened by an imperfect beam of clouded day, streaming through a half-closed sky-light. He here beheld enshrined a new phantom, whose form resembled that of the giant-brood, who were fabled to have sprung from the earth; yet, seated on a lofty throne he looked proudly downwards, as from the highest heavens: his countenance was severe and louring; and haughty as it was, it betrayed his secret anguish at his inability to break a Cross which he held in his hands, and was exerting his utmost strength to demolish.

"Whither have you brought me," said GOOD INTENT to his conductor; "and what unknown form do I now behold?" "Happy mortal," said the other "who under my guidance hast reached the dwelling of NATURAL RELIGION, bow thyself at his shrine, and rejoice that thy happy destiny has brought thee to visit his pure abode!"—But while he spoke, GOOD INTENT, eying the phantom more heedfully, discerned his true name written over his head; it was DEISM. Perceiving then that his conductor had a design to deceive him, he delayed not to draw forth his book.—"What doest thou?" said his guide. "I seek for counsel where it may be found," replied GOOD INTENT.—"Thou meanest well," said the other, "but how wilt thou be deceived, if thou puttest any trust in what thou mayest find written in that volume."—"Doth it not contain the words of truth," said the pilgrim.—"It doth, indeed, contain some truth," answered his conductor; "but so intermixed with falshood, that thy weak understanding cannot know how to separate the one from the other. Read rather in my book. Mine, as thou seest, was once the same as thy own; but I have long employed myself in expunging such parts of it as were adverse to my opinions, and in discovering in the pages which I have suffered to remain such occult meanings, as had for many ages escaped all vulgar and unlearned eyes; and I have at last so refined it from its dross, that even he, my great master, whom thou seest before thee, permits his votaries to use it, as a code of laws for the regulation of their moral conduct."

"But if," said GOOD INTENT, "it was designed, as I have always

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always been assured it was, a Book of general instruction for all mankind, can we imagine that the true meaning of any essential parts of it should be so occult, as that it should have remained for the enquiries of the present age to discover? me-thinks I could more willingly relinquish my book entirely, as I was required to do but now in the temple of ATHEISM, than think so unworthily of Him, who commanded us to believe and to do all things which it should teach us, as to suppose that he suffered any passages to be inserted therein for the express purpose of misleading such, as with honest and true hearts should seek to know his will." And with that, pushing back the mutilated volume which was offered him, he opened his own and read "This is that spirit of ANTI-CHRIST whereof you have heard that it should come; and even now already is in the world." As he read these words, the throne of DEISM sunk, and the phantom himself disappeared; the small part of the sky-light that had been open, suddenly closed, and he who bore the lamp fled away; but as he fled, his mask dropped off, and GOOD INTENT knew his face that it was the face of HERESY.

'By the removal of his lamp, however, the pilgrim was not left in darkness as before, for he perceived that from the book which he still held in his hand, a radiance proceeded and shined round about it, an assistance which it had not hitherto afforded him, because he had carried it hidden in his bosom, without attempting to make use of it. Then he remembered that it was written, "Thy word is a lamp unto my feet and a light unto my path," and rejoicing in the hope that was thus revived in his bosom, he hastened out of that apartment, and proceeded on his way; nor was he any longer in danger of losing himself; for at every turning a bright ray darted from his book and pointed out to him the way which he should take. Only he was still molested by those venomous flying creatures, which, though they stung him less sorely than before, did yet hover over his head, and fill his ears with the noise of their flutterings; and, sometimes gathering round his book, they shaded it with their wings, and almost hid the light from his eyes. Nevertheless, he went on with confidence; and at last, after climbing up a steep ascent, he found himself in a vestibule, where the rays of the sun, in all their splendour suddenly broke upon his eyes; and birds of night not able to endure the brightness,

VOL. I.

Y

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ness, durst follow him no farther, but flew back screaming to-
wards their murky abodes; and GOOD INTENT seeing before
him an open door, rushed through it, and with joy perceived
that he had escaped out of the palace of Mr. PHILOSOPHY.

'The fresh air was very pleasant to him, after his long subter-
ranean wanderings; yet he staid not to amuse himself with any
inferior gratifications, but looked eagerly round him to discover
where he was, and what way he must go to return to the high-
road, his departure from which he so sorely repented.'

We shall make no comment on this Work, every reader
of piety and taste who has not already read it, will we are
persuaded be led from the specimens we have given to pe-
ruse the whole. We cannot however forbear making
an observation upon the proper application of the Scrip-
ture Texts, which are intermixed with the narrative and
dialogue. Surely such a Book as this will be thought
a much more suitable present for Youth than the corrupt-
ing ones, which are too frequently, without consideration,
put into their hands!

ART. II.—Some seasonable Cautions against Errors in Doc-
trine. By the late Rev. W. Jones. Vol. xii. Page 245.

These cautions are contained in an admirable Letter
addressed to a young gentleman designed for Holy Orders,
in which the pious author after some general observations
on the power and danger of error proceeds to give a brief
history of the errors and delusions of earlier times and
points out the particular modes of deceit, with which we of
the present age are most liable to be affected; he then ex-
poses some of the principal artifices employed by designing
men for bringing these errors into repute; and lays down
a few short rules for the preservation of that truth which
hath been committed to our trust. The whole Letter is
worthy of the most serious attention, but not being pub-
lished separately, it cannot be read excepting in the
collection of Mr. Jones's works, published since his de-
cease

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163

cease*, we shall, therefore, with a view to diffusing the
benefit of such excellent and seasonable instruction, make
as copious extracts from this tract, as the limits of our own
work will admit.

'For the spreading of falsehood (says the pious author) as
great activity is used, if not much greater than for the intro-
ducing of immorality; and for this plain reason, because if a
man's principles are corrupted and his mind intoxicated, the
same work is done in a more effectual manner. He who
sticks a few thorns into the earth, brings but a temporary curse
upon it; but he that inserts the root of a bramble into the soil,
will have a succession of thorns, to which Time will always be
adding some new degrees of stubbornness and vigour.

'If there be all this zeal and activity on one side, and on the
other nothing but supineness and indifference, the cause of
virtue must soon be lost.

'God, who hath given the lights of heaven to the natural
world, hath communicated the light of revelation as his best
gift to the intellectual, but we live in perpetual danger of
losing this inestimable blessing, because the degeneracy and
corruption of the human mind, hath in all ages been opposing
the darkness of error to the salutary beams of divine truth;
as the earth we inhabit is always sending up mists and vapours
to cover the heavens with clouds, and deprive itself of the
sun's light.

'The design of God in revealing his will is to recall us from
the ways of darkness, and restore our nature to that purity and
felicity from which it is departed. This purpose he brings to
pass first, by rectifying the understanding; or as the Scripture
speaks, renewing it in knowledge. The will of man chuses for
itself according to the motives and views presented to it by the
understanding; and the actions arise immediately from the
will; whence it follows that the understanding rightly informed
will direct the active faculties into their proper channel. But
if it be misinformed, the consequences are too dreadful and
too numerous to be fully described; for as a man who has no

* In twelve volumes, printed for Messrs. Rivington, St. Paul's Church Yard.
good

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good principles has no reason for being good; so he that is possessed by such as are false, will act irrationally unless he acts wickedly: and it is as much against the order of reason and common sense to expect a good life from such a person, as it is contrary to the order of nature to gather grapes of thorns or figs of thistles. The danger we are in of contracting false principles will appear from the three following considerations.

1. In the contest betwixt truth and error, we are engaged against powers far superior to our own. Sometimes, indeed, the Scripture supposes our danger to arise from the practice of men* upon us; but we are assured on other occasions, that they are no more than ministers and instruments†. All the workings of error and deceit which infest the Christian Church, and obscure the light of saving knowledge, are contrived and propagated by that invisible spirit, who is therefore emphatically styled the *Father of Lies*;‡ as all the clouds of smoke and showers of ashes sent into the air from the mouth of a volcano, proceed from fuel kindled underneath the earth, and burning out of human sight. Deceitful men are the more to be dreaded for being thus assisted. Activity and resolution may extinguish a common fire; but all the efforts of man will be insufficient to quench a burning mountain; which must have its course till God shall be pleased to swallow up all lesser fires in the general conflagration of the last day.

2. To this it may be added, that the mind of man receives with difficulty that truth which is the seed of virtue; but is by nature susceptible of the principles of evil, which are rarely offered to the ignorant without being received. He that soweth profitable grain must wait upon it with all the arts of husbandry; but bad principles and ill weeds require no cultivation; insomuch, that he who does least is like to have the most. When the enemy had sown his tares amongst the wheat, he went his way; they required none of his attendance; the human heart being a soil too well disposed by nature to bring that evil to maturity which is once cast into it.

* Col. ii. 8; Matt. xx. 4. † 2 Cor. xi. 13. 14. 1 Tim. iv. 1. Eph. ii. 2. ‡ John viii. 44.

3. We

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3. We may consider thirdly, that if any caution was given by Christ to his Apostles in their days we are bound to regard it in a more particular manner in these times, concerning which we have been forewarned, that there should come scoffers walking after their own lusts and resisting the truth*, overpowering reason with noise and nonsense, and turning the highest mysteries of religion into a jest; that of our own selves men should arise asserting perverse things to draw away disciples after them; and that the deceivableness of unrighteousness, under the cloak of wisdom and godliness, or darkness transformed into the image of light, should so far prevail, as to deceive if it were possible, the very elect†. These expressions with others to the same effect, are as alarming as words can make them; and as they teach us to expect that error and imposture will be more importunate than ever, as the world draws towards a conclusion, we shall be inexcusable if they do not also put us upon our guard against it.

Ever since the fall of man, God hath been separating and supporting a society upon earth, furnished with such institutions and supporting such doctrines and precepts, as should lead the members of it from death unto life. This society the enemy of mankind has always been endeavouring to corrupt, by seducing its members, either from the faith or the morality of the divine law. His main engine in the early ages was idolatry or the worship of false gods, whose moral characters were so many examples of all practical violence and impurity which were consequently introduced by their votaries as necessary and even laudable branches of religious duty.

With this double device of idolatry and immorality, Satan made his attempts upon the Church of Israel. Sometimes he led them first to the speculations of Heathenism, and from thence by an easy transition to a debauched and ungodly life. At other times as occasion offered he presented them with all the allurements of intemperance or worldly glory, and then betrayed them into the blasphemy of an idolatrous worship; for if his purpose was but answered at last, it was always a matter of indifference which end he began at. Great was his success in this way against the Hebrews till the captivity of Babylon, the

* 2 Pet. iii. 3. 2 Tim. iii. 8. † Matt. xxiv. 24.

severity

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severity and duration of which purged away all the leaven of idolatry from the Jewish nation.

‘ When the Advent of the Messiah was approaching, Satan set on foot a sort of presumptuous and hypocritical righteousness grounded on the *opus operatum* of the Mosaic law. This superseded the attainment of internal purity, and rendered the Messiah unnecessary as a *sacrifice* and *ransom* for sinners, the principal character under which he had been described by the law and the prophets. This persuasion had the desired effect, it made the Scribes and Pharisees to reject their Saviour as a false prophet, and to put him to death as a malefactor and blasphemer.

‘ The falling away of the Jews occasioned the calling of the Gentiles, and the heathen world was soon filled with Christians by the preaching of the first inspired disciples of Jesus Christ, a sight which troubled and mortified the adversary, whose will it was that *all should perish*, and *none should come to repentance*. Therefore he stirred up the secular powers of the earth, then at his own devotion, to persecute the Church and affright the servants of God from their profession by the prospect of poverty, tortures, and bloodshed. After ten dreadful persecutions, arising from the principles of Heathen Philosophy and superstition, the kingdom of the world became the kingdom of our Lord and of his Christ, by the reception of the Gospel in the Roman empire: at which great and remarkable crisis, Satan being driven from his strongest hold of idolatry immediately raised up in its place the Arian Heresy, the birth and progress of which was exactly parallell with the conversion of the Emperor Constantine.

‘ By the use of this new-invented engine, the enemy who had hitherto made his chief attack from without, having now got within the walls of the Christian fortress, first broke the peace of the Church, introducing confusion, distraction, and persecution, together with such a multitude of metaphysical experiments upon the simplicity of the primitive faith, as soon corrupted the eastern part of the empire, and terminated naturally in the grand imposture of Mahomet, whose innumerable followers are Anti-Trinitarians; and whose chief seat at this day, by the just judgement of God is upon the very spot that was chosen by the first Christian emperor.

‘ In

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‘ In the Western Church, which retained its integrity with respect to the main article of the faith, the life of Religion, after the sixth century began to be overlaid by abundance of ceremonies and the prevalence of monastic superstition. Doctrines not warranted by the Scripture, made their entrance by insensible degrees; and as the age of real miracles declined, legendary frauds were set on foot, by which the faith of some men, who either could not, or would not make proper distinctions, hath been stretched till it broke asunder in the experiment.

‘ To these abuses, many grievous impositions were added from worldly policy and the affectation of grandeur*. However, it ought to be remembered for the honour of this nation, that the old British and Scotish Bishops withstood the encroachments of the Roman see for many centuries, on which account their piety hath been but meanly regarded by some zealous Catholics.

‘ In the middle ages, the Liturgy of the Blessed Virgin, was admitted in form, as a proper prelude to those romantic expe- ditions, wherein all the military force of Christendom was mus- tered together to make war with the enemies of their faith: against whom so far as their religion was concerned, God had never allowed them the use of any weapons, but such as are ap- propriated to the spiritual warfare.

‘ When the darkness of this period happily ended in that re- vival of arts and learning which brought on the Reformation, it was the intent of the adversary to turn the principles and pro- ceedings of that time to his own advantage, and accordingly under the notion of reformation, a term very respectable in it- self, he took occasion to revive all the folly and wickedness that had ever entered into the heart of man. Christians, who had carried on confederate wars with Moors and Saracens now turned their arms against one another; and the several king- doms of Europe were converted for conscience sake into so many theatres of war and desolation.

‘ In the Church of Rome, those unscriptural doctrines which had before been only tolerated and encouraged, were now con-

* The history of the Church of England shews that the usurpation of the Roman see, continued in a rising state from the sixth to the sixteenth century; at which time they were become so abominable, that many learned and devout persons even among the Catholics began to exclaim very freely against the Views of Christ, as too nearly resembling the person of Anti-Christ.

firmed

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firmed into articles of faith not to be rejected under the penalty
of damnation itself; and the infallibility of that authority by
which they were established, being one of the number, the case
became desperate.

‘Amongst those who called themselves *Protestants*, some
there were who could not be persuaded they were as devout as
they ought to be till they were out of their senses; and had
used their utmost endeavours to turn the world upside-down;
while others could not think themselves well reformed till they
had purged their system of all the capital articles of Chris-
tianity; and, indeed, till they could hardly distinguish their
own creed from that of Mahomet. The *Socinian*, being weak
in *faith*, labours to make all things *easy* and *rational*; and, with
this view, takes upon him to remove all the *spirituality* from the
mysteries of the Gospel, in which their life and efficacy consist.
The soul and body of a man are two different things; and it
has always been a perplexing thing to explain the nature of
their *union*: but if you *kill* the man there is no farther difficulty,
and such is the Socinian solution of a mystery.

‘This period brings us down to the present age; in which we
have reason to bless God that we find the Church of England
still preserving, in its apostolical succession of government, to-
gether with a plain and unadulterated Christian Doctrine, the
nearest of any upon earth to the apostolical and primitive pat-
tern. Here then we have a stage in which the Devil is employ-
ing the choicest of his artifices: it shall be my endeavour,
therefore, to shew you the particular modes of deceit with which
we are most liable to be infected at this time.

‘I am far from pretending to have discovered them all; they
may very probably resemble their author, whose name is *Le-*
*gion*; yet I apprehend they will all be found reducible to the
four following heads; 1. of Infidelity; 2. Enthusiasm; 3. Luke-
warmness; 4. Superstition.’

(To be continued.)

ORIGINAL

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ORIGINAL ESSAYS.

ESSAY ON CHRISTIAN EDUCATION,
(Continued from Page 106.)

SEC. III.—*On the Spiritual condition of baptized Infants, and the first parental Duties.*

BEFORE the mother commences the task of education,
it is requisite for her to have a proper idea of the spiritual
condition of infants after they have been baptized. Various
are the opinions of learned authors who have written
upon this subject, and it would be presumptuous in us to
attempt the full discussion of so difficult a question in
theology, yet we cannot wholly pass it by; and we trust
there will be no danger of our falling into error ourselves,
or of our misleading others, whilst our opinions accord
with the Office of Baptism: and if we understand this
aright, it indicates that the baptised infant, through the
efficacy of the spiritual grace bestowed in that Holy Sa-
crament, is cleansed from the defilement of original sin,
freed from the penalty of everlasting death, adopted as the
child of God, and made an inheritor of the Kingdom of
Heaven. Such being his condition, we conceive, that in-
stead of regarding a baptised infant as a corrupt creature,
disposed to evil and averse to all goodness, we are to con-
sider him as a new creature, in whom a new principle, the
seed of Divine Grace, is implanted, to eradicate the evil
principle derived from Adam, and to dispose him to good-
ness and virtue. To think of a baptised infant in any other
light, is, according to our idea, to deny the sanctifying
and vivifying efficacy of that Holy Sacrament which was
ordained by CHRIST himself as a means of purification
and regeneration.

The contrary opinion is partly built upon a few texts of
Scripture which are understood to relate to the universal
corruption

VOL. I.

Z

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corruption of human nature; and partly upon the per-
verseness frequently to be observed in the temper and dis-
position of children in their earliest years, and their pro-
pensity to do those things which in adults proceed from
wicked inclinations; but it is not fair to judge of the ac-
tions of infants, by the same rule as the actions of men are
judged; for though they partake of the same nature, there
is a considerable difference in their moral capacities, and
relative situations. Let us not however, be understood
as disputing the doctrine of the general the universal de-
pravity of Human nature, we have already acceded to
the opinion that infants are born in sin, the children of
wrath; and we are equally ready to admit that he who is
born of a woman cannot be deemed righteous*; but through
the merits of the Redeemer, and the sanctification of the
Holy Spirit; and that no one can say, I have made my
heart clean, I am pure from sin;† and we also allow that
the imagination of man's heart is evil from his YOUTH;‡
that there is none that doeth good no not one;‖ but from
the expressions of our Saviour himself we are led to be-
lieve, that infancy is to be regarded as a state of
innocence,
and that no sin is imputed to a child after it has been bapt-
tised, till it is capable of wilful sin.

When the disciples asked our Lord § Who is the greatest
in the kingdom of heaven, he called a little child unto him,
and set him in the midst of them, and said Verily I say
unto you, except ye be converted and become as little chil-
dren, ye shall not enter into the kingdom of Heaven.—Who-
soever therefore shall humble himself as this little child, the
same is greatest in the kingdom of Heaven.—Whosoever shall
receive one such little child in my name, receiveth me.—Take
heed that ye despise not one of these little ones, for I say
unto you that in heaven their angels do always behold the
face of my father which is in heaven. For the Son of Man is
come to save that which was lost. Surely then we may re-

* Job xv. 14.
Eccles. vii. 20.

† Prov. xx. 9.

‡ Gen. viii. 21.

|| Psal. liii. 3.

§ Matt. xviii. 1. 12. 11.

gard

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gard infants from the time of their baptism as in a state of
salvation and grace. And may not the following text
from St. Paul's Epistle to the Hebrews be understood to
signify, that it was for the sake of young children our Sa-
vour came into the world as an infant*? Forasmuch then
as the children are partakers of flesh and blood; he also took
part of the same, that through death he might destroy him
that hath the power of death, even the devil.

It is true that the Christian Sacrament of Baptism had
not been administered to the individual infant whom our
Saviour set forth as an example to his disciples; but, being
(as we may suppose) of Jewish race, this child had been
made a member of the Church of God, by the Divine
ordinances of that Church, under the Mosaic dispensation.

But in order to understand the present condition of in-
fants, we must go back to the creation of the world, and en-
quire what man originally was; the unhappy state into
which he brought himself; and the means employed by
the Almighty to bring him again into the way of ever-
lasting life.

When Adam came out of the hands of his Maker, he
was perfect in his kind, he had all his reasoning faculties
and powers complete, to which was superadded by the
free grace of God, as a guide to human reason in his spi-
ritual concerns, and as a principle of immortal life, the
gift of the HOLY GHOST, God breathed into his nostrils
the breath of life, and man became a living soul.† He was
then in the IMAGE OF GOD; he was a reasonable creature,
perfect in his kind, disposed to fulfil the will of God, and
having in him a principle of immortal life, inspired by the
Almighty himself.—The spirit of the Almighty giveth under-
standing‡. The use which Adam ought to have made of
this heavenly gift was, to follow the dictates of the HOLY
SPIRIT, in all things however contrary to the desires of his
animal nature, and to resist the temptation of the devil, as
our Blessed Saviour afterwards did; had Adam done this,

* Heb. ii. 14.

† Gen. ii. 7.

‡ Job. xxxii. 8.

he

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he would have continued in the Image of God. But instead of being thus led by the SPIRIT, and acting agreeably to his immortal nature, Adam yeilded to the temptation of the devil, indulged the sensual desires of his animal nature, and broke the command of God; and by doing so, he forfeited the heavenly gift and became subject to the penalty of everlasting death, both of body and soul.*

Even had the first man continued innocent, we may conclude that he could not have transmitted the gift of the HOLY SPIRIT to his posterity, because this proceeds from the immediate inspiration of God to individuals, as we may know from what is written concerning it by the Apostles; and if it was afterwards restored to Adam individually, by the free grace of God, upon his repentance and compliance with the divine ordinances of atonement (as we may reasonably suppose it was) Adam certainly could not convey the gift of the Spirit after his fall; on the contrary his posterity could partake only of his corrupt nature. Accordingly we read that Seth the son of Adam, (in whose line the genealogy of the Patriarchs is reckoned) was born in the Image of Adam†; that is with a sinful corrupt nature, not in the Image of God; and this has been the case with every subsequent individual of the race of Adam. Yet we read of the posterity of Seth under the title of the Sons of God; ‡ and of the Spirit of God striving with mankind when they were corrupting themselves‖, whence may be inferred, that the posterity of Adam from the beginning, though born in sin, had the means of regeneration, through which, as the adopted sons of God, they were entitled to call God their Father; which they could not do but by the Spirit of God§.

It would lead us too far from our present purpose to entitle whether there was any divine ordinance answering to the Christian Sacrament of Baptism in the early ages of the world, it will be sufficient to observe, that under the Jewish

* Gen. ii. 17.
§ Rom. viii. 15.

† Gen v. 3.

‡ Gen. vi. 2.

|| Gen. vi. 3.

dispensation,

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dispensation, the washing with water was used as a sign of inward purification; and to call to recollection what was observed in the former part of this Essay, that the passage of the Israelites through the Red Sea and the River Jordan, are represented by the Apostles as Baptismal rites*. The point we wish to establish, is, that regeneration was necessary to salvation after the fall of Man, and that it was provided for by the grace of God from the beginning. We have already considered the means appointed for obtaining regeneration in the Christian Church, which is the continuation of the Church of God that has existed in the world from the creation; it remains for us to proceed with our enquiry into the spiritual state of Infants, after they have been regenerated and born anew of water and of the SPIRIT.

That the same heavenly gift which was bestowed upon the First Man at his creation, is bestowed upon Infants in baptism, we cannot deny without disbelieving the promises of God belonging to the Christian Covenant, as appears from St. Peter's first discourse after the descent of the Holy Ghost on himself and the other Apostles†. Repent and be baptized every one of you in the name of JESUS CHRIST, for the remission of your sins, (says the Apostle) and ye shall receive the Holy Ghost. For the promise is unto you and to your children, and to all that are afar off, even as many as the Lord Jesus Christ shall call, or admit into the Christian Covenant. And the gift of the HOLY GHOST is evidently necessary for securing to Infants the blessings of the Christian Covenant; for they stand in need, even in their earliest years, of the help and influence of the HOLY SPIRIT that they may grow up with good dispositions, and in virtuous habits, and be gradually prepared to live a Christian life, when they shall be capable of performing the conditions of the Christian covenant. This, indeed, must be in some measure the work of Education;

* See Section i. page 39.

† Acts ii. 39.

for

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for in all that relates to Man, there is something to be done
on his part as well as on God's.

The first man was created with the full powers of reason;
and he was instructed in every thing necessary for him to
do as a religious being by God himself. Adam had no
need of education, because all that the best education
could have effected, was produced in him by the power of
the Creator; but the case has been, and still is, very differ-
ent with the race that has proceeded from Adam. An In-
fant has, it is true, the rudiments of all the faculties of
which human intellect is composed, as well as of all the
parts of the human body; but as the latter must grow and
acquire strength, before they can become useful to the
purposes of human life; so must there be a growth of grace
also, before the gift of the HOLY GHOST can be applied to
the purpose of improving the blessings and benefits of the
Christian Covenant with a view to obtain the high prize of
the Christian calling, an inheritance eternal in the heavens,
a crown of glory that fadeth not away.

Infants can do nothing of themselves, either in respect
to their bodies or their souls; but God in his goodness,
when he ordained that the race of mankind, proceeding
from the First Man, should come into the world in an in-
fant state, committed them to the care of their Parents,
through whose hands they were to receive the necessaries
of life, and the first knowledge of Religion under the in-
fluence of his Holy Spirit; and by whose Reason they
should be guided till they were capable of a rational service
themselves.

The bringing the human race into existence in an infant
state was ordained by the Creator for the general good of
mankind, and for the happiness of individuals, as will ap-
pear to those who give the subject due consideration; and
that Parents might be disposed to perform the duties which
devolve upon them, on the birth of a child, God gra-
ciously implanted the principle of parental love in the hu-
man heart, which renders toil a pleasure, and make anx-
iety

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175

iety welcome. Let not Parents however suppose that their
Infants are absolutely given up to their will, they are only
consigned to them by their Heavenly Father, as a sacred
deposit to be accounted for to him, and severe will be the
punishment of those who abuse this important trust! Who-
soever shall offend one of these little ones that believe in me;
(says our Saviour) it is better for him, that a mill-stone were
hanged about his neck, and he were cast into the sea.* It is
not the will of your Father which is in Heaven, that one of
these little ones should perish.† What offence can be so
great against these little ones, as that of neglecting their
education?

During the first years of life, children certainly are not
capable of knowing God, or of any religious act; yet, an
Infant, from the day of his spiritual birth, may be put into
a state of preparation for performing the duties of a Chris-
tian course; and may even acquire many virtuous habits,
before he is able to comprehend what the words Religion
and Virtue mean; and after he has been admitted into co-
venant with God, it is right and proper that his life should
be conformable to the revealed will of God. Whilst, there-
fore he is incapable of judging for himself, the reason of
the Parents must supply the deficiency of understanding to
the Child, as Divine Revelation contained in the written
word of God supplies the deficiency of human reason to
the Man. By our blessed Saviour we are taught to con-
template God as the universal Parent, and to address our
devotions to him under the endearing title of our Heavenly
Father. And from the Divine Commandments and Pre-
cepts, respecting the duty of Children to their Fathers and
Mothers, we are led to consider earthly Parents, as the
joint delegated representatives of the Great Parent of the
Universe to their offspring, till the latter can be made sen-
sible of the relation they stand in to their heavenly Father.
For we may farther observe, that excepting in the article of

* Mark ix. 42.

† Matt. xviii. 6.

worship,

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worship, the duty of Children to their Fathers and Mothers, as prescribed in the Scriptures, consists in the same particulars as our duty to GOD, viz. in love, honour, and obedience. Considered in this light, how important, how dignified must the parental character appear! how indispensable the obligation to perform the duties of it! and be it ever remembered, that this obligation is equally binding upon Parents of both sexes, though, in the discharge of it, the Father and the Mother have different offices assigned them by Providence.

The inference we would draw from these observations is, that since Parents are evidently appointed by the Almighty, Himself, to act, for a time as his representatives towards their children, it is manifestly their duty, to have a constant regard to the honour of GOD, in bringing them up. With this great end in view, Parents will surely endeavour to gain the love of their children, and make them dutiful and obedient to themselves in their early years; not merely for the personal comfort they may reasonably hope to enjoy in return; but especially, that, by the habitual exercise of filial affection and obedience towards their visible benefactors, their earthly Parents, they may be prepared to love, honour, and obey their heavenly Father, when their intellectual faculties shall be sufficiently strong to receive the idea of an invisible CREATOR, the author, preserver, and protector of all things; and to admit of their feeling for HIM the higher sentiments of piety and devotion.

In order then to accomplish the great purpose of educating Children so as to promote the honour of GOD, both Father and Mother should take the Divine Example for their Pattern, and the Revealed will of GOD for their Rule for this end it is requisite to consider the manner of God's dealings with the Human race, under the paternal character which he has vouchsafed to assume.

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into existence; bestowing upon them the good things he had provided for the support and comfort of human life; endowing them with the gift of Reason to enable them to apply these things to their use; and giving them Divine Revelation to enable them to gain that eternal inheritance and immortal life, which he had graciously provided as a reward for their faith and obedience in another world.

Parents then who would imitate the Supreme Being in the paternal character, must supply their children with the necessaries of life; assist them with their judgment; think and resolve for them; communicate to them those divine truths, which they are not able to search for, themselves; instruct them in their duties which God has commanded; and use their authority and influence to make them conform to the will of God as far as their tender capacities and feeble powers will admit of; and that they may neither err themselves nor lead their children into error, it is highly expedient for parents, acting in subordination to the will of God, to implore the constant aid of his grace.

Let us now inquire in what manner parents should, according to the DIVINE PATTERN, perform their duty towards those little helpless beings whom the providence of GOD places in their hands, to be instructed and educated till they arrive at years of maturity.

Adam and Eve being brought into the world with all the faculties and powers belonging to human nature (as we before observed), complete, received all the gifts of the creation from their Almighty Parent's hand, and from himself also by immediate revelation, they received the knowledge of his will, and of their duty. Not for their own exclusive benefit were the productions of the earth, and all the blessings of creation bestowed upon the first pair; these good things were given for their posterity also, to the end of time. Neither was the blessing of Divine Revelation to be confined to Adam and Eve, it was intended

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likewise for their descendants; and never will it be with-
drawn from mankind while the world lasts; although,
through the perverseness of human nature, it may be en-
joyed but by a small proportion of them.

If we turn to the Bible, we shall find that the Almighty,
having brought man into existence, provided for the con-
tinuance of his natural life by giving him food; and we
should observe that the food given to Adam and Eve was
proper for their subsistence in an adult state: " *And God
said behold I have given you every herb bearing seed, which
is upon the face of all the earth, and every tree in which is
the fruit of a tree yielding seed, to you it shall be for
meat*. Whether mankind had permission after the fall
to eat animal food is not said, but there is reason to think
this was the case; and after the flood we are sure they had
this permission under certain restrictions. " *Every moving
thing* (said God) *that liveth shall be meat for you; even
as the green herb have I given you all things.* †" But nei-
ther the fruits of the trees, the herbs bearing seeds, nor the
flesh of animals, can be eaten by the new born babe. Has
the God of Nature, then, the all-bountiful Creator, who
feedeth even the young ravens that call upon him, or-
dained that man should come into the world a little help-
less infant, and taught him by instinct to lift up the voice
of supplication for the needful supply, made no provi-
sion for his sustenance? Is there no food that is good for
man in his tender years? Thanks to Divine Providence
there is an abundant supply! And can the mother, to
whom this supply is intrusted, withhold from her infant
what his heavenly Father has bestowed expressly for his
nourishment? Surely no. Whatever the giddy votaries
of fashion and dissipation may do, the Christian mother
(unless prevented by those insuperable obstacles which
sometimes unfortunately occur) will, on the contrary, obey
with delight the impulse of natural affection, and the de-

† Gen. i. 29.

‡ Gen. ix. 4.

mands

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mands of duty, and while she dispenses to her child the
food which his heavenly Father has provided for him, she
will rejoice in the thought, that no child of poverty is de-
prived of his allotted portion through her fault.

But the mother who is desirous of co-operating with the
intentions of Providence towards her infant, will not only
give him what nature furnishes for his sustenance, she will
also be careful not to injure the quality of his food either
by giving way to angry passion, or by the improper indul-
gence of her own appetite; neither will she feed her child
too often or too abundantly. To be temperate in all things
is a Christian virtue, the practice of which will be greatly
facilitated in future life, by regulating the appetite for food
in the beginning. But the tender mother, in her wish to
prevent every want, and to give every indulgence, is too apt
to lose sight of what ought to be done in this respect, and
the consequence is, that from repletion and imperfect di-
gestion, the child is made uncomfortable and restless, the
regular growth of his bodily organs is interrupted, a habit
of craving for food, and of fretfulness hurts his temper, and
by these means a foundation is laid for many evils bodily
and mental, which cannot easily be removed; whilst the
child, who is fed in a regular way, so as not to overload his
stomach, and to give him time to digest his food, will en-
joy, at proper intervals, that refreshing sleep so necessary
at the beginning of life, will be lively and comfortable in
his waking hours, his body will increase in growth from
day to day, free from disease, and under the especial care
of his heavenly Parent, the bud of intellect will gradually
unfold, and his mind will become susceptible of impressions
which will prepare it for religious instruction.

Having resolved to give to her child what he has a just
claim to for the support of his natural life, the Christian mo-
ther will next consider what is to be done for procuring him
a title to immortality: for this purpose also she finds a guide
in the *divine example*. Immediately after Adam was created
the

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the Almighty took mankind into covenant with himself, to give him immortality on condition of his obedience to the terms of it; this was designed not for the first man only, but for all that should proceed from him whilst that covenant continued. Eve was a partaker of it, and every child of Adam would have been the same had he been born under it.—So it is in respect to the Christian covenant, and a child born of Christian parents, has, as we conceive, a just claim upon its parents to be initiated in it; for until he has had by means of the divine ordinance, a new birth unto righteousness, he cannot receive a Christian education; because such an education is built upon the supposition, that the child to be educated has been adopted into the family of God, and made an heir to an eternal inheritance in the kingdom of his heavenly Father. The Christian mother, therefore, will be anxious to have her infant baptized; and this important office performed, she will carefully observe the progress of his intellectual powers, that she may give to her child in due time, as it is her peculiar province to do, “The milk of the word,” the first knowledge of God and Religion.

What an ample field is here opened for the exercise of maternal duty! but the path is plain and direct, it has been marked out by unerring wisdom; and the mother who consults the page of REVELATION will find no want of philosophical science, to direct her steps, she will follow nature, under a better and a surer guide; and though she may not be capable even of naming the various powers and faculties of which human intellect is composed, she will be enabled to cultivate them all, to the best purposes, those of forming the heart to goodness and benevolence, and of directing its affections to such things as will constitute the happiness of human beings, when this world and all its vain enjoyments shall be no more. Some time will unavoidably be required for the faculties of the mind to expand before a child can receive direct instruction; but in the mean while the infantine passions which will soon begin to spring forth may be checked so as to prevent “the old man,” the carnal nature,

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ture, from “growing up in him,” and the things belonging to the Spirit, the rudiments of Christian virtue, sown in his heart, by divine grace may be cherished.

Numberless opportunities will occur to the mother, who is nurse to her own child, for regulating his temper, and leading him into good habits, which are totally lost when the infant is given entirely into the hands of a mercenary nurse; and not only so, but the very contrary effects are produced through injudicious management, the child's temper is essentially hurt, if not totally spoiled, by improper indulgence, or unseasonable contradiction. That affection which was implanted in the infant heart to answer to parental affection in the mother, is directed into another channel, and becomes, in fact, the right of that person who performs the mother's part, and the real parent loses her influence over the child's mind, if not for ever, at least for a period as important perhaps as any in the course of a child's life, for laying the foundation of filial duty, and of many good qualities which contribute to form the Christian character. It certainly is of great consequence what bent the passions and affections take in the beginning; and every one allows, that in all cases, it is much easier to prevent evil, than to extirpate it when it has taken root.

Not that we would recommend to the young mother to encounter the whole fatigue of nursing her child; all that relates to the giving it proper exercise, &c. may be performed by an assistant as well, and perhaps better, than by herself, if the latter has the advantage in point of strength; but great care should be taken in the choice of a nursery maid, for it is amongst the least qualifications of a servant of this description, that she is handy, good-natured, and active; she ought also to be intelligent, and to have had a rational and a Christian education. Nor would such nursery maids be difficult to meet with, if ladies in general would take the trouble of superintending the schools of various

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rious kinds for poor girls which are established in different parts of the united kingdom*. Or would those mothers who have gained experience in the nursing and management of infants, take girls at a proper age into their families, and train them up till they were fit to be servants to *in-experienced* mothers, it would be doing great good to society. But according to the present system of nursing, those young women who are intrusted with the care of infants, have in general, no other previous knowledge of the business than that which they have acquired at home from ignorant mothers, and their own thoughtless practice; and it is difficult to put them into a good tract, after having been accustomed to a bad one. However, some there doubtless are docile enough to submit to be taught any thing a mistress requires; and fortunate are those parents who meet with them! Indeed it would be a happy thing for children, if every one concerned in nursing and educating them were capable of assisting in forming their minds; and this, which according to Rousseau's *Philosophical Plan*, is a mere hypothesis, is possible and practicable for the chief object, at least in a Christian one, because nothing farther is required to bring it into effect, than to collect together a family of real Christians. The difficulty, indeed, is where to meet with such in the present state of the world; but if the heads of the family are well principled themselves, and zealous for the honour of GOD, and the interests of religion, their example

* Some plan we think might be contrived to bring up girls expressly for nur-
sery-maids, by putting them under the direction of experienced women, who
would submit to prescribed rules and regulations, and to whom might be sent by
the day the children of such poor women, as are obliged to leave their babies
in order to go to work for their living. These poor children often suffer very
much in their tender years, from being put to people who live in very dirty
houses, and feed them with unwholesome food, and who often are obliged to
let these children suffer in various ways, on account of their taking in more
than they can possibly look after properly. How kind would be the office of
inspecting the management of these almost *motherless* babes! and what comfort
would such kindness afford to the really tender mother, who is driven by hard
necessity, to relinquish the pleasing employment of nursing her own child,
and of consigning it to the care of one whose best services she cannot command,
because she cannot sufficiently reward them!

and

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and influence, added to their commands, will extend far
beyond what any would suppose who had not made the ex-
periment. Many servants, who were totally ignorant of
their duty when they entered a family, have been brought
to the knowledge and practice of it by the instruction of
their master and mistress, and have proved very useful with
the children.

But to return to the mother.—Having provided herself
with a proper assistant, a few short rules may be sufficient
to instruct her in her immediate duty towards a young in-
fant; the following ones, for instance, will serve for the
first year:

1. Never to feed the child but at the times fixed by his mother for its meals.

2. Never to give him any kind of food but that which is prescribed by his mother.

3. To use him as much as possible to sleep at certain hours.

4. On no account to give him any medicine without his mother's knowledge.

5. To let him be perfectly easy and clean in his dress.

6. To play with him and talk to him in a lively manner, but not with violence, so as to hurry his spirits or fatigue him.

7. To avoid jogging him upon the knee, or flinging him backward, so as to throw the blood suddenly into his head.

8. To stop with him in order to let him look at objects that attract his attention, and handle them also; to tell them the name of every thing he looks at or handles.

9. Never to give him what he cries for, but to divert his attention to some other object.

10. To be patient with him when he is wilful, and to take him to his mother when he cannot be managed without difficulty.

11. To make it her constant practice to speak her words distinctly, and never to imitate the imperfect language of the child in talking to him.

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ART. I.—Emilius and Sophia, or a new System of Education. Translated from the French of J. J. Rousseau. Geneva, 1763.

THIS book was published so many years ago, that, according to the usual fate of popular works, it might now be reckoned antiquated; but as we are convinced that its principles are still in operation, though the work itself may not be so generally read as formerly, we shall consider it as a modern book, and review it accordingly; in order to shew that the system it contains is really, in respect to Religion and Morals, what we have already represented it to be, a visionary, fallacious, and dangerous one. For this purpose it will not be necessary to follow the author through all his sophistical and contradictory reasonings, in which there is a perpetual mixture of truth and error; it will be sufficient to produce his leading maxims, and to exhibit some of the examples he gives of the application of them.

The author begins the preface with an apology for attempting to furnish a new System of Education, which he says, "he considered to be necessary, because, in all the systems that preceded it, the most useful art, that of forming the MAN, was forgotten;" and he advises, whoever would form the Man, to begin with the Child: In this we perfectly agree with him, as we do also in the following sentiments:

'Begin with your child as soon as he is born, nor quit him till he afterwards grows up to manhood; without this you will never perfectly succeed. As his mother is his only true nurse, so is his father his only true preceptor. Let them mutually agree in the practice of their duty as well as in the theory; let their child pass from the hands of one to the other. He will be

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be better educated by a judicious father, though of confined talents, than by the most able master in the world; for zeal will better supply the place of abilities, than abilities make up for the want of zeal. But it will be said, other business, employments, duties—Duties! surely those of a father are of the highest importance! There is no picture in the world more delightful than that of a family; a single feature wanting, nevertheless spoils the whole. When intimacy between near relations no longer subsists, the pleasures of life no longer depend on family society, but are sought for in the corruption of manners. Where is there a man so blind as not to see clearly the connection of these things—Neither poverty, nor business, nor personal importance, can dispense with parents nursing and educating their own children. Readers, you may believe me, when I take upon me to assure every parent, who is indued with sensibility, and neglects these sacred obligations, that he will long live to repent it in the bitterness of his sorrow, and never be comforted. But what step does a wealthy parent take? this master of a family, so very much engaged as to be obliged to give up the education of his children? He pays another person to discharge those obligations which are laid on himself; venal soul! Dost thou think thou canst purchase thy son another father with money? Deceive not thyself, it is not a master thou givest him, but a servant, who will soon make him as servile as thyself.'

How greatly is it to be lamented, that an author who could think and write so justly as Rousseau did on some points, should be so absurd on others. After urging parents with such forcible arguments to discharge their duty, by attending to the education of their children, one might expect that he would encourage them to do so by presenting a system to them which would facilitate their labours; instead of this he produces one which no parents, consistently with their other avocations, could possibly execute; and in which, should they be disposed to perform a part, they would be but the mere passive agents of an inexperienced young Tutor, to assist him in the experiment of a wild and romantic plan, expressly calculated to prevent the growth of filial affection in the heart of an infant, and
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render him averse, during the whole course of his future life, to that obedience which a child is bound by the laws both of God and man, to pay to those who gave him birth, and provided for him in his early years.

‘Much (says our author) has been said and written on the qualification of a good governor. The first that I should require of him, and which would include a great many others is, that he should not be venal. There are some professions so noble, that they cannot be practised for hire without shewing the professor unworthy of them; such is the profession of arms, and such that of moral institutions. To whom then shall I in- trust the education of my child?—I have already told you; to yourself. But I am incapable. Make then a friend; I see no other resource.

‘What a sublime idea do I entertain of a Tutor! In fact, to be able to form the Man one ought to be his Father, or something more than Man one’s self; yet such is the office you carelessly confer on the meanest mercenaries! The more I reflect, the more I perceive new difficulties arise. It is necessary the governor should have been educated for his pupil; that his domestications should have been educated for their master; that every one who comes near him should have received the same impressions which they are to communicate to him; and thus education on education becomes necessary nobody knows how far. How can a child be properly educated by one who has not been properly educated himself? but where is such an extraordinary being to be found? I confess I am ignorant. In these abject times, who knows what degree of virtue the human mind may attain? Yet suppose this prodigy found. It is in examining what he ought to do that we shall see what he ought to be.

‘I am too sensible of the importance of a preceptor’s duty; I feel too much my own incapacity ever to accept of such an employ from any person whatever; even the motive of friendship itself affording to me additional reasons to refuse it. I imagine, indeed, that after having read this book, few will be disposed to make me such an offer; and I must beg of those who are, not to take the trouble of a fruitless application. I made formerly a sufficient essay in this business to convince me

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me I am not fit for it; but though I hold myself incapacitated to undertake the most useful part of this arduous task, I shall venture to attempt that which is more easy: to follow the example of many others, I shall not set my hand to the work but to the pen, and instead of doing it myself, endeavour to advise others what ought to be done.'

There need no other comment on the foregoing extract than merely to point out the inconsistency and absurdity first, of a man’s offering for general use, a system avowedly visionary and impracticable; and secondly, of his undertaking, as a writer upon the subject of Education, to be, as we may say, an universal Tutor, after confessing himself to have failed in the trial he had made to educate one child. Yet, deluded by the plausible arguments of Rousseau, how many have been led to make experiments in real life, upon a theory professedly adapted to an imaginary pupil! These experiments have indeed ended, as might reasonably have been expected, in disappointment and vexation. But let us see what the author has further to say on the subject of tutorship.

‘In attempts of this kind, their authors, generally very easy about the consistency of a theory they are not concerned to put in practice, lay down without scruple a set of fine precepts impossible to be followed, and for want of being sufficiently circumstantial and exemplary in their application, render even those which are practical useless.’

These observations in our opinion apply in a great degree to the author himself. But to proceed in our extracts.

‘I have, therefore, (says Rousseau) made use of an imaginary pupil, and have taken the liberty to suppose myself of a proper age, and possessed of the requisite abilities to undertake his education, to conduct him from the time of his birth till grown up to maturity, he may stand in need of no other guide than himself. This method appears to me useful in preventing an author, diffident of himself, from running into chimeras; for

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for when he deviates from the ordinary practice, he has only to try his method on his pupil, and he will soon see, or his reader will see for him, whether he follows the natural progress of in-fancy, and the sensations of the human heart.

‘I shall not here expatiate on the qualifications of a complete tutor; I suppose them, and at the same time I suppose myself possessed of them all. In the perusal of my work, the reader will see how liberal I have been to myself.

‘I shall here only observe in contradiction to the common opinion, that the Governor of a child should be young, even as young as possible, consistent with his having attained necessary discretion and sagacity. I would have him be himself a Child, that he might become the companion of his pupil, and gain his confidence, by partaking of his amusements. There are not things in common enough between infancy and manhood, to form a solid attachment at so great a distance. Children sometimes caress an old man, but they never love him.

‘It is generally required that a governor should have already gone through a course of education in that character. This is too much: the same man can go through but one: if a first be necessary to qualify him for the second, what right had he to engage in that first?

‘If so much care is to be taken in the choice of a governor, it should surely be permitted him on the other hand, to chuse his pupil, particularly in a case where a model for imitation is proposed. The choice cannot be directed either by the genius or character of the child, which can only be known in the issue, and which I adopt before it is born. Nay, were I capable in this respect to make a choice, I should fix on an ordinary capacity, such, therefore I suppose that of my pupil. Common men only are objects of education; and their's only should serve as an example to the rest of their species. A genius will educate himself. The soil is not a matter of indifference in the cultivation of mankind. They are not all such as they might have been if born in temperate climates. The disadvantage is visible in either extreme. If, therefore, my pupil must be an inhabitant of the earth, I would select him from those of a temperate zone; from the French for instance in preference to all others.

‘The poor stand in no need of education, that of their station

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tion is confined, and they cannot attain to any other. There are much fewer persons who become rich, than there are who become poor, our pupil, therefore, shall be rich; thus we are sure at least of forming one man the more, a poor one may become a man of himself.

‘It is for the same reason I shall not be sorry that Emilius should also be of noble birth: as we are sure of snatching one victim from the absurdities of prejudice. Emilius is an orphan. It is to no purpose he should have a father or mother. As I charge myself with their obligations, I succeed to their authority. He ought, indeed, to honour his parents; but complacency is all that is due to me. This is the first or rather the only condition I make with him. To this I shall add, what is only a necessary consequence of it, that we are never to part but by mutual consent. This is an essential article. I would even have both the governor and pupil look upon each other as inseparable, and the fortunes of each as common to both. This preliminary adjusted, I suppose myself to receive a well-shaped, and vigorous, healthy child.—I would not take charge of a sickly child, though I was sure it would live to be fourscore. I would not be troubled with a pupil always useless to himself and others, whose only concern would be self-preservation, and the weakness of whose body would prevent the cultivation of his mind. What should I be doing in vainly bestowing all my time and pains on such an object, but adding to the loss of society by depriving it of the service of two men instead of one? Let any one else take charge of his infirmities, I consent, and approve his charity; but my talent, if I know myself, lies not that way: I could never teach a child to live who should be in continual danger of dying, &c. &c.

‘Such are my reasons for making choice only of a robust and healthy pupil, and the principles on which I would preserve him so. I shall not go about to prove the utility of manual labour, and those bodily exercises which serve to strengthen the constitution and preserve health: this is a point which nobody disputes. It will be seen that they necessarily enter into the practical part of my plan, so that this intimation will be sufficient, without farther explanation.'

Having

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Having settled all matters respecting the relations of
tutor and pupil, our author proceeds to put his plan in ope-
ration.

‘Our wants (says he) commence with our lives. The new-born infant must be provided with a nurse. If its mother consent to take upon herself that office, it is well. Directions for her behaviour will be given her *in writing*: for this advantage has its inconvenience, and keeps the governor at a little more distance from his pupil. But it is to be presumed, the good of the child, and the esteem she must have for him to whom she would commit so important a charge, will render the mother attentive to the directions and advice of its master; this presumed, we are certain that every thing she does will be better done by her than by any one else. If it must be a hired nurse, we must begin with making a good choice.’

The author then offers his advice concerning this choice,
and describes the manner in which the nurse should be re-
quired to regulate her own diet and to feed and dress the
child; with various other particulars relating to physical
management.

‘Never go about (says he) to convince nurses; lay on them
your commands, see them executed, and spare no pains to make
them as easy as possible in the execution. Why should you
not partake of the trouble? In common nurseries, the physical
part of education only is regarded, provided a child lives and
does but thrive, as it is called, all is well; nothing more is re-
garded. But according to my system, wherein the care of a
child’s education commences with its being, the infant becomes
at his birth, the disciple not indeed directly of his governor, but
of nature. The governor does nothing more than study her
superior precepts, and endeavour to prevent them from being
thrown away. It is his province to have an eye over, to ob-
serve and attend his pupil; to watch, as diligently, the first
dawnings of his feeble understanding, as the Mahomedans look
for the new Moon.’

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That this vigilance should be used, we are ready to allow, but we should be very sorry to see the mother resigning her own province to a supercilious *Boy-tutor*, even had she no better guide to direct her maternal affection than a good plain understanding; but women of cultivated minds (we are not afraid to assert) are more competent to the task of early education, than any of the other sex can pretend to be. However, we need not contend this point with the author, as it is not the common practice of our nation for men to superintend the affairs of the nursery.

The advice which Rousseau gives, to follow nature, is certainly good in most particulars relating to the management of the health and temper of young children; but though we are ready to allow that this author has contributed to introduce more rational methods of nursing than were practised in earlier days, we cannot give him credit for the invention of every thing he recommends; as he appears to us to have done little more even in this respect, than to give in an easy and familiar style, what graver authors had written before him; as may be seen in Lord Clarendon's *Dialogue on Education, Mr. Locke's Treatise, &c.* and all that has been said by Rousseau himself may now be found with improvements, in most of our modern authors who have written since the date of his Emilius.

We will therefore leave the *imaginary pupil* to scramble
about as much as his visionary tutor wishes, and to learn
to walk and talk according to his directions. If the child
escapes bad accidents, he will be a fine robust boy by the
time he compleats the first epoch of human life, the period
when he begins to *walk and talk*: but we shall return to
him again in order to see in what manner the education of
the *pupil of nature*, or rather of *false philosophy* is to be
managed, when his mental faculties begin to expand.

(To be continued.)

ART.

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ART. II.—Dr. Barrow's Essay on Education.

(Continued from Page 118.)

WE might here, with great propriety introduce Dr. B.'s remarks on the discipline and management of Infants, for they refer to Rousseau's system; but at present we wish to produce the opinion of this excellent writer on another important subject connected with the plan of our Work.

'The late Revolution in France has engaged a larger share of the attention of mankind than any other subject, in the same number of years, was ever able to attain. No other event, indeed, which history has recorded, has in an equal degree, interested the passions of the heart, or suggested so many important topics of reflection to the understanding. Its influence has extended, not only to the publick forms of civilized society in almost every quarter of the world, but even to the regulations and the comforts of domestic life. It has hardly more disturbed the monarch on his throne, than alarmed the peasant in his cottage. Its bold and novel doctrines have contradicted all established opinions in policy and morals, and their natural effects, its unparalleled atrocities in practice, have outraged all the feelings of humanity. If the French, like Phaeton, have failed to enlighten and regulate the world, they have unhappily, like him, set it on fire in the attempt. No wonder, then, that we find this revolution intruding itself into the conversation of almost every company: and into the writings of almost every author. It has not merely, in common with other events of the day, filled the columns of our news-papers and the pages of our pamphlets, but it has produced elaborate and important volumes of memoirs and dissertations, anecdotes and reflections. It has, indeed, become the great source of illustration and example in all our speculations on human nature and human actions, in the theories of the statesman, the investigations of the moralist, and the lessons of the divine. In one point of view it seems to have an intimate connection with the object of the present work; in the changes it has produced in public opinion amongst us; or, to speak with more precision, in the in-jury

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jury it has done to the sentiments and principles of the people on the great subjects of manners, government, and religion. If these changes, and this injury cannot be counteracted, it is too obvious to be doubted, that they must at length be attended with their necessary consequences, a correspondent alteration in the form of civil society; the total overthrow of our civil and ecclesiastical establishment: and it is hardly less obvious that one powerful means of counteraction may be found in the instructions given to our children, and the habits established in their conduct. What may be supposed then, to be the nature and extent of the mischief already received; and in what manner, and in what degree, it may be corrected or restrained by the judicious management of education, the present essay may be allowed, without departing from its proper province, briefly to examine and explain *.'—Page 289. vol. ii.

—'Another point in which this revolution threatens to injure public opinion and public conduct amongst us, is the estimation and treatment of women, as members of society. To attempt to prove their importance in this respect, would be not only superfluous but absurd. It is one of those truths which cannot be rendered stronger by argument, or clearer by illustration. And the influence of this estimation and this treatment, on the general morals of the community, though less obvious perhaps, is not less real or less extensive.'—Page 300.

—'The contract of marriage, and the conscientious observance of its laws, are not only the natural basis, but the

* It will readily occur to the reader, that these pages must have been prepared for the press, while this country was at war with France; and he is requested to bear the circumstance in mind, when he meets with any expressions or allusions, which appear since the signature of the Preliminaries of Peace, to have lost something of their force or propriety. With respect to any such in the former part of the work, it was, in fact, too late to correct them, the copy being already with the printer; and with respect to the present chapter in particular; as the danger to our national establishments from the principles by which the French Revolution was occasioned, does not appear to the author to be by any means annihilated by the change in the relative situation of the two kingdoms, he did not think it of importance to new model arguments, of which the weight, whatever it may be, did not seem essentially diminished.

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firmest

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firmest support of civil society; and with how much greater
frequency than in former times its engagements are violated
amongst us, as well in the lower, as in the higher ranks of the
community, not only the chronicles of scandal, but the records
of our courts of justice, will abundantly testify. That the
young men of the present day treat the tenderer sex with less
respect and attention, than was the laudable practice within our
age and memory, and that this charge has been chiefly observed
since the commencement of this infectious revolution, their ge-
neral conversation in mixed society, and their general behav-
vior at places of public resort, unhappily furnish evidence too
obvious and decisive to be called in question. That our young
women have in some degree provoked this treatment, by imi-
fating in their conduct the manners of their own sex at Paris,
if not a principal cause of the evil is certainly one of its princi-
pal aggravations. The diffidence and the delicacy which were
formerly numbered amongst their brightest ornaments, and most
powerful attractions, are now discarded as the indications of
meanness of spirit or vulgarity of manners; and the conversa-
tion of too many amongst them, as little disguises their passions,
as their dress conceals their persons. It was one of the boasts,
or the menaces of France, in the earliest periods of her revolu-
tion, that she would, in any country of Europe, prepare the
minds of one sex for a similar revolution, by perverting the sen-
timents and corrupting the morals of the other. That this fatal
project has been attempted against our own nation, I shall be
readily excused the unnecessary task of proving to my fellow-
subjects. But I must be allowed to lament that of a mischief
evidently begun we do not appear to possess either virtue or
pride enough to stop the progress. We read their writings with
avidity, and we copy their fashions without considering their
tendency or their propriety. Our young men seem not to
know, or not to reflect, that the abolition of the distinctions of
dress was the first adopted by our republican neighbours as one
of their expedients to destroy the distinction of rank, and the
sense of subordination in society; and our young women are
probably little aware that the fashionable undress of the pre-
sent day was first adopted in this country in imitation of the re-
volutionary prostitutes of France.

' That this change in our estimation and treatment of women
has

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has been wholly occasioned by the revolution under considera-
tion, it would, indeed, be absurd to assert; but that it has
been encouraged and accelerated by that event, it would be
equally absurd to deny: and what most concerns us is, that
whatever be the cause of the similarity of manners between our
neighbours and ourselves, the consequences of these manners
must be nearly the same; whether we consider them in a politi-
cal or a moral view; as affecting the virtue of the individual, or
the prosperity of the state.'—Page 302.

— 'But in no other point, perhaps, has the revolution
of France had so great or so pernicious an influence, as in its
having diminished amongst us our rational and habitual reve-
rence for Religion. Were this revolution itself to be ascribed
to any single cause, it might with the greatest probability be
ascribed to the loss of religious principle among the people, and
the consequent corruption of their minds and morals. Nor will
it be doubted but the same cause is calculated, above all others,
to produce in any other country the same effects. In the so-
phistical declamations of their demagogues; in the insidious
and impious publications of their authors; or in the official de-
clarations of their public assemblies, they have in almost any
possible mode assailed the truth of Divine Revelation; and in
too many instances with very fatal success. By themselves or
their agents, their dupes, or their imitators, the sceptic has
been encouraged in his doubts, and the unbeliever confirmed in
his infidelity. Even the wise and virtuous have in some in-
stances felt their conviction impaired; and in many, the faith
and principles of the weak and ignorant have been perverted or
destroyed.

' Even where their arguments have failed to convince, they have still been able to do considerable mischief; for they have rendered the truth of the doctrines, or the wisdom of the establishments of Christianity, a frequent and familiar subject of debate. It is not merely in works professedly learned, that these attacks upon Religion have been made, for there they would have been seen by the learned alone; and by them might have been repelled or despised. It is not only into disquisitions expressly theological that scepticism and infidelity have found their way; for there they would have been known to those only whom

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whom duty or inclination should have induced to peruse them. It is not only by avowed hostility and direct attack, that the injury to the cause of Religion has been done; for then its friends might have been prepared for the contest, and on their guard against the enemy and the danger. But an argument or an objection, a sneer, or a sarcasm, has been continually introduced, where, though it had the least propriety, it had the greatest chance to do mischief; into the lectures of a pretender to political philosophy, or the resolutions of a convivial club; into a pamphlet or its review; into a magazine, a newspaper, or a novel.'—Page 312.

—' That a revolution, of which the principles and the example are so wonderfully calculated to inflame the passions and mislead the understandings of the weak and ignorant, should have produced extensive mischiefs in every nation where it has been known, was naturally to be expected; and with respect to our country, it has not only been particularly directed against us, but its influence has been augmented by the weakness or wickedness of various and numerous classes of our fellow-subjects.'—Page 316.

—'They have repeatedly boasted, indeed, that the neighbouring influence of the French republic upon our characters, our manners, and our policy cannot be finally resisted; that its principles constitute an imperishable seed, which will unceasingly propagate itself, and eventually cover with its fruits, not only our own country, but every other nation in the world. Whenever external and immediate danger shall be so far removed, that our fears and our vigilance shall be relaxed; when peace shall again return, and bring with it its usual attendants, negligence and security, then will these destructive doctrines again exert their influence, for they cannot long remain at rest, and they will exert it with the greater effect; because they will find too many amongst us prepared to receive and encourage them.'

—'Of the present fashionable system of education the great characteristic seems to be indulgence of the appetites and inclinations. The wishes of the child are always consulted, and generally adopted. Parental authority is universally relaxed, and in many instances nearly relinquished, and by this the son, though

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though apparently gratified, is in the event greatly injured. Altered to disobey his parents, he will of course disobey his teachers. For the authority which the father does not exert, he will seldom delegate. Thus a reluctance to submit to any external controul, and a disposition to indulge every humour of his own are cherished and confirmed; till the future man is prepared, in pursuit of his pleasures or his ambition, to transgress the laws of his country, and eventually to overthrow them.'—Page 319.

—'The zeal of jacobinism never sleeps. It neglects no opportunity of gaining proselytes to its cause. It disdains no instrument that may, in any degree promote its baleful purposes. Our children and our populace are the first objects on which it would exert its powers; and their instructions or perversion its favourite engine of operation. Here then we have the testimony of our enemies in favour of the truth and nature, of the doctrine which I wish to recommend; the influence of early impressions upon the mind in the future conduct of the man: and the attention they would bestow on the instruction of the rising generation, with a view to the expulsion of received opinions, and the destruction of established principles, it will be our duty and interest to exert in support of government, and the laws, of truth, morality, and religion.'—Page 329.

It would be equally impertinent and superfluous to add any thing of our own to the above excellent remarks, which want of room obliged us to give in a detached manner; but we hope such of our readers as have families to educate will re-peruse them in their original place.

## EXAMINATION OF BOOKS FOR CHILDREN.

ART. 1.—Take your Choice, or the Difference between Virtue and Vice shewn in opposite Characters. Harris, 1802.

In the frontispiece to this little book the virtues of Industry, Temperance, Patience, Humanity, Honour, Forgiveness,

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giveness, and *Obedience*, are weighed in a balance against the vices of *Idleness*, *Gluttony*, *Vanity*, *Passion*, *Cruelty*, *Falsehood*, *Malice*, and *Disobedience*; and the characters, in which they are respectively exemplified in the work, are taken, very properly, from *Childhood*; and made to convey much good instruction to young readers.

ART. II. *Edward Barnard, or Merit exalted, containing the History of the Edgerton Family, by M. S. Pilkinton.*
Newbery. 1797.

THIS book is of the *Novel* kind, but written with the design of exciting children to good and virtuous actions, and giving them a detestation of meanness and falsehood.

ART. III. *The Little Emigrant, a Tale, interspersed with Moral Anecdotes and Instructive Conversations, designed for the perusal of Youth; by the Author of the Six Princes of Babylon, &c.* printed for the Author, No. 259, Oxford-street. 1799.

THIS tale ranks with those books which may be read by young people, not only with pleasure, but improvement. The story is interesting, and the moral instruction, of which it is made the vehicle, is suited to the capacities of children. Beyond this the author modestly makes no pretensions, though, in the composition of the work, she has displayed ingenuity and taste, as well as goodness of heart; and to her praise be it said, her morality is that of the *Gospe*!

ART. IV.—*The Tales of the Arbour; or Evening Rewards for Morning Studies.* Vernor and Hood. 1800.

THIS book consists of a collection of Tales calculated for young people in the middle station of life, who have nearly finished their school-education; they are sensibly written, the subjects are well chosen, and the morals of them are good. We could have wished some of the stories to have

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have been less in the *Novel* style; but the lessons conveyed by them make amends for this impropriety, if we may be allowed the expression; the following specimen will satisfy the reader that the book is, in point of instruction, such as we have described it. The story, to which these reflections belong, relates to a young apprentice in London, who had suffered himself to be prevailed upon by two sharpers that had gained his friendship and confidence, to run away from his master, and make an excursion with them on a Sunday; they carried him on from step to step, till he was involved in crimes and consequent distress; from which, however, he was happily rescued by the kindness of his master, and perfectly reformed.

'It is to be lamented, that the propensity of making an holiday of the Sabbath so much prevails among young folks; I mean an holiday according to the common acceptation of the word; for it is, in fact, meant as an holiday of the most delightful recreation, when people may rest from their weekly labour or employments, and enjoy the pleasing duty of returning thanks for the blessings of health and protection the preceding week, and praying for the continuance of the Almighty care throughout the next. It is a day on which all Christians should meet to shew their united gratitude (independent of their daily prayers and praises to Heaven), and by this habit bring up their children to observe the duties of Religion with fervent exactness. It is not but that some people whom illness afflicts, or other necessities detain from church, may pray with as much ardour, and true piety at home, yet it behoves all to conform to public worship, as were we once to allow ourselves to relax in our Religion, or fix our own time and conveniency for the practice of it, we should subject ourselves at least, to a careless observance of this sacred day, if not by degrees, to a total neglect of it. It is not to be wondered at then, if a young man who suffers himself from false shame, to be deluded from his duty, by the artful persuasions of bad companions, lays himself open to every kind of wickedness; when we know that by daily imploring not to be led into temptation, we shall be strengthened and protected, can we wonder that on our omitting so to do, that strength and protection