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tection are withheld from us? Most unreflecting people look
forward to Sunday as a day of pastime; some carelessly and
some sinfully: the latter think if they enter a Church but for
five minutes, it is sufficient, as they cannot be taxed with having
neglected divine worship—they have done worse, made a mock
of it! Let me remind my young readers that Sunday is the only
day in which those whom business confines the remainder of the
week have leisure to think seriously of religion; and shall so
precious an opportunity be lost? May the preceding tale direct
them in their answer, and may they conduct themselves accord-
ingly.'

We cannot but object to one expression in the conclu-
sion of these reflections, for though we acknowledge that
many people are unavoidably involved in worldly affairs so
as to prevent their making Religion a study during their
week days, there are few it is to be hoped so fully occupied
as to prevent their finding leisure for serious reflection.

ART. V.—*The Rational Dame; or, Hints towards supply-
ing Prattle for Children.*

THIS book belongs to the catalogue of useful publications
for children, furnished by the pen of Mrs. Teachwell; as it
has gone through several editions, we conclude that it must
be well known to the public; unless, indeed, more recent
works of a similar nature have superseded it; as is fre-
quently the case with books of superior merit.

‘It is my ambition (says the Author) to have my little vo-
lume be the pocket companion of young mothers when they
walk abroad with their children. It is my wish to assist them
in the delightful task of forming in their children a habit of
amusing themselves in a rational manner during their hours of
leisure, in teaching them

“ To look through Nature up to Nature’s God.”

A more useful companion of this kind the young mother
will not easily find; as it will fulfil the Author's promise to
herself, and afford delight to her children.

ART.

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ART. VI.—Visits to the Menagerie, and the Botanical
Garden at Paris, containing a View of Natural His-
tory for Young Persons. From the French of L. F.
Janvier. Philips.

THE professed design of this Book is, to introduce Chil-
dren to the knowledge of some of the wonderful works of
the creation; and it contains a number of very curious par-
ticulars relating to animals and plants, which cannot fail of
affording great entertainment to young minds; and were
France the only source from whence knowledge of this kind
could be derived, the translator would merit the thanks of his
country, for thus contributing to the diffusion of it; but,
while England has its Botanical Gardens and its Museums,
in which the same kinds of objects may be *actually viewed*,
and writers as capable of describing them for children as
any French author can pretend to be, there can be no ne-
cessity for transporting the young subjects of the British
realms in *imagination* to Paris, in order to be taught what
they may learn better at home. But this work is certainly
less exceptionable than many children's books of French
extraction, though it is not entirely free from the *leaven*
which ferments throughout the general system. The Pro-
fessor of botany, and the Keeper of the wild beasts are here
called *citizens*. We read of the *moral powers*, and *quali-
ties*, and even of the *pious affections* of lions, elephants,
monkies, dogs, birds, &c.; of the *foresight* of animals and
of flowers. The sensibility of the young reader is some-
times called forth for the distresses of animals as if the
creatures themselves felt the sorrows of humanity; and the
Keeper mourns for the death of his *Lion*, as for a wife or a
child; nor has the author omitted to recommend Repub-
licanism as the following extract will shew:

'As I spoke this, Gustavus (the young student) arrived at
the border destined to Alpine and North American plants. We
saluted the plant called *Linæ*, which covers all the mountains
of Lapland; the *Clematis* or traveller's joy, which has the scent
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of

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of the orange flower; the *Tulip tree*, the leaves of which are in the shape of a knapsack; and the *Cape heath* covered with white flowers; then passing through a little arched path, we entered that large part of the garden called *the school*. It is there that plants are arranged for the benefit of students according to their families. An admirable order is observed in this distribution.

‘This (said I to Gustavus) is a kind of Republic. A skilful hand has divided the ground, has collected in it a whole people of plants, and has assigned to them each their quarter and their proper habitation. All the families springing from the same origin lodge apart in distinct cantons, and form so many different societies. Number here causes no confusion. Order and neatness every where prevail. For fear that the citizens of this state should injure each other, and particularly that the great ones should starve the little ones, by attracting to themselves all the fat of the land, a space sufficient for their support has been assured to the smallest plants, by setting apart the trees which require to be fed in abundance and lodge more at large. Or if these are sometimes placed near the others, and obliged to live with them, the strongest trees themselves are held under laws so severe, that they never impoverish the humblest individual, and all subsist, by the care of a good government in the most perfect intelligence.’

We cannot, however, quit this article without saying, that the general plan of it is a good one; for it certainly is a great advantage to all who study natural history, to have the opportunity of seeing specimens living or dead, of the objects whose nature and properties they are led to consider. Children who are educated in our metropolis or its environments would derive great improvement as well as pleasure, from occasional visits to Parkinson's Museum, and the Botanical Gardens and Nursery Grounds; and there are few places in the country where access could not be had to no-blemen's or gentlemen's museums and gardens, if not for study, at least for observation. But even when none of these advantages are to be obtained, the Naturalist can never be at a loss for subjects where every flower of the field, and every leaf, invite the mind to contemplation.

## EXAMINATION

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# EXAMINATION OF BOOKS FOR YOUNG PERSONS.

## ART. I.—The Death of Abel, attempted from the German of M. Gessner.

THIS book has passed through many editions, and has been so universally read, that it would be a very superfluous task to describe the plan of it, or to point out the many beautiful passages in which the author has displayed his poetic genius: but as it is among the publications which are usually put into the hands of young persons, and sometimes of mere children, it comes within the compass of our plan to inquire, how far it is consistent with the interests of Revealed Religion, to submit to the perusal of those who are not thoroughly acquainted with the design and scope of Scripture History, a work of imagination, in which the history of the first patriarchs is given, upon a larger scale than in the Bible. We must confess that Scripture History does not appear to us a proper subject for Epic Poetry: every narration in Holy Writ is designed to illustrate the history of mankind, either as a species, or as the chosen people of God; and each circumstance of every narration is evidently intended to convey a lesson of information and edification to the Church of God. Ye shall not add to the words which I command you (says Moses); neither shall ye diminish ought from it, that ye may keep the Commandments of your God which I command you.
—Every word of God (says Solomon) is pure.—Add thou not to his words, lest he reprove thee, and thou be found a liar. The history of Adam and Eve, and their immediate descendants, as related in the book of Genesis, made, as we apprehend, a part of the written word of God, to which the above injunction of Moses refers; and that of Solomon appears to extend to every part of Scripture. But supposing that no restriction whatever had been laid, it is surely beyond the reach of human imagination to fill up, properly, the outline of an history, sketched by the hand of an inspired penman; and if any writer ventures upon

such

204 THE GUARDIAN OF EDUCATION.

such a task, he ought at least to study, with the utmost attention, the portion of scripture he chooses for his purpose; that, in dilating upon it, nothing may be introduced which does not perfectly accord with the design of its divine Author, both in respect to *doctrine* and *example*; lest, by mixing *truth* with *fiction* in the same narrative, he confuses the mind of the careless, and makes it difficult for the attentive reader to distinguish the one from the other, or to perceive the particular instruction intended to be conveyed by the dictates of the Holy Spirit. Our great poet Milton has certainly succeeded to admiration, in this respect, in his poem of *Paradise Lost*; yet the religious mind, whilst it cannot but admire his wonderful genius, is hurt by his attempts to give the conversations of the *DEITY* and the celestial hosts, however sublime and consistent with divine revelation their supposed speeches may be.

If we compare the work before us, with the first chapter of the book of Genesis, we shall find that there is great discordance between the words of *truth* and the words of *fiction*; and this disagreement ought to be carefully observed by the readers of the *Death of Abel*, for, without such a caution, many false ideas (never intended, we are persuaded, to be suggested by the author), may be inadvertently taken up.

The sentiments of piety, expressed in the addresses to the Deity, which the poet has put into the mouths of *Adam* and his family, are, in general, correct; but in the conduct of the fable he has lost sight of the principal things to be observed in the Bible-history of the first Patriarchs. In the latter we read that *Adam*, when expelled from Paradise, was sent * to till the ground from whence he was taken*; the very spot, we may reasonably suppose, on which he first came into existence, which most probably was very near to the east of the Garden of Eden, where the sacred emblem of the DIVINE PRESENCE, the *Cherubim* †, was placed.—The poet, on the contrary, supposes *Adam* and

* Gen. i. 23.

† See Discourse V. in a volume of Discourses lately published by the Rev. Charles Daubency, on the great Doctrine of Atonement.

Eve

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Eve to have been driven by an *angel* to the gate of Eden, and then turned into the wide world as *fugitives and vagabonds* to seek an habitation for themselves; and that they wandered to a considerable distance from Paradise. He also describes our first parents, as in a state of despondency inconsistent with the hopes with which they must have been inspired by the divine promise of a Redeemer, and supposes them to be, after a time, comforted by an angel sent from *GOD* to confirm the covenant of grace, by directing them to build an altar, and offer an annual sacrifice.—This covenant, we must remember, was made with *MAN* in Paradise by the Lord himself; and from the circumstance of our first parents being clothed with skins, as well as from the nature and design of the Jewish sacrifices, it is reasonable to conclude that the first sacrifice of atonement, was killed and offered by the LORD's appointment, and accepted by Him, as a token of reconciliation with *MAN*, through the promised Redeemer.—The skins of the animals were very significant tokens of their being clothed with righteousness through the Redeemer.—The poet, therefore, in his account of the institution of sacrifices, appears to have conceived erroneous ideas.

The *Bible History* represents *Adam* as the federal head, with whom the divine covenant was made; and on whose obedience or disobedience the continuance of life and the blessings of Paradise depended. The poet, through the repeated lamentations which he puts into the mouth of *Eve* directs the mind to *her*, as the federal head. She was, it is true, the first sinner, and her sin would have brought punishment upon herself as an individual, because she came into the world under the first covenant, and, of course, was subject to the penalty of it. But the life of mankind did not depend upon her obedience : for* (says the Apostle) *Adam was first formed*; then *Eve*. *And Adam was not deceived*, but *the woman being deceived was in the transgression*. † *In Adam all die.*

* 1 Tim. xiii. 14.

† Levit. ix. 3.

The

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The Scripture is silent respecting the characters of Cain and Abel before they brought their offerings; and there is no foundation for the supposition, that the eldest son was envious of his brother's lot, or discontented with his own occupation; but the Poet makes *envy, jealousy, and hatred* the motives of all the crimes committed by Cain, though, in fact, his great and principal offence was his departing from the Divine Ordinance, and making a religion for himself: Instead of appearing before the LORD, with a Lamb of the first year, and offering it with the fat thereof,* he brought of the fruit of the ground, an offering unto the LORD, therefore his offering was rejected†. Abel offered a more excellent sacrifice than Cain, that of divine appointment, and he obtained witness that he was righteous, GOD testifying of his gifts. Even after Cain had committed the great offence, the gate of mercy was open to him. If thou doest well, shall thou not be accepted? If thou doest not well, Sin lieth at thy door—No atonement has been made for it—The Poem gives a very different idea of this transaction.

The Scripture mentions no Tempter in the history of Adam, but the Serpent that is the Devil, who was also the tempter of Cain‡. The Poet introduces a rival tempter to Satan Anamelech, and describes this infernal spirit as working upon the preconceived malignant passions of Cain, in a dream. This is certainly inaccurate.

The punishment inflicted upon Cain by the LORD was two-fold, and appropriate to his double offence. He had corrupted the true Religion, by coming before the LORD with an unholy offering; he was, therefore, driven from the presence of the LORD, from the place of the CHERUBIM, and condemned to be a fugitive and a vagabond. He had defiled the earth with the blood of his innocent brother, therefore the earth was cursed to him. Cain lamented his banishment from the face or presence of the LORD, as the bitterest part of his punishment, but his day of Grace was

* Levit. ix. 3. and part of the Jewish Law.

‡ 1 John iii. 12.

† Heb. xi. 4.

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past, repentance was of no avail, neither does it appear that Cain repented of the offences he had committed against GOD and MAN, though he lamented the consequences of them. By describing Cain, therefore, as deceived by a dream from Hell, and hurried on by an irresistible impulse to kill his brother, the Poet renders him an object of commiseration, and makes the judgement inflicted upon him by divine justice appear severe.

We offer these cursory remarks, not with a wish to lessen the merits of this popular book, in the eyes of our readers, as a poetical work; or as intending to insinuate, that it was written with an ill design; but merely to qualify it, if we may use the expression, to be read with safety by young persons; for whose amusement and edification it is in many respects well calculated.

ART. II.—Dedicated to Her Royal Highness the Duchess of York. The Universal Atlas, and Introduction to Modern Geography; with a general View of Astronomy, &c. The Plates are accurately delineated by an eminent Geographer, and engraved by John Cook; the Introduction and Geographical Description by the Rev. Thomas Smith. Harris. 1802.

BOOKS of Science, as such, do not properly come under the scrutiny of writers like ourselves, whose critical researches are professedly limited to moral and religious principles. But since much, that is inimical to these principles, is frequently circulated through the most unsuspected channel, we are induced to cast our eyes over every modern book of education, into which the leaven of corruption may be introduced; and those upon the subject of Geography, are become objects of suspicion, from the alteration some of them have undergone, in late editions, in those parts which relate to Religion and Government. No objections on these heads, we are happy to observe, attach to this elegant and (according to our judgment) useful work; on the contrary, one of the chief objects of the Reverend

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Reverend author of the explanatory part, has been, to promote the interests of Religion.

We will give a short extract, in order to shew the author's attention to what ought never to be neglected in books of science, the subserviency of human knowledge to the purposes of Religion.

'The subject of this Map* is particularly entitled to the admiration of a contemplative reader; not merely on account of its extensive territories, salubrious air, luxuriant soil, delicious fruits, and those innumerable productions which sparkle in the mines, diversify the surface of the mountains, embroider the verdant plains, or impregnate the passing breeze with accumulated odours; but as the immediate scene of Man's Creation, and a country which the adorable MESSIAH vouchsafed to honour with his birth, residence, and expiatory sufferings; for here, according to the sacred record, the All-wise CREATOR planted the garden of Eden, and formed our first parents out of the dust of the ground; here, subsequent to the destroying deluge, he accepted the grateful sacrifice of Noah; and, by confounding the language of Babel, facilitated the planting of nations; it was in Asia that GOD established his once beloved people the Jews, and gave them the lively oracles of truth; it was here that the coequal SON performed the wondrous work of our redemption; and here the Christian Faith was miraculously propagated and sealed with the blood of innumerable martyrs; edifices also were raised, empires were founded, and the worship of the MOST HIGH was celebrated in this division of the globe; while Europe, Africa, and America, were uninhabited and unexplored.'

Besides correct Principles, this book has all the advantages of good paper, printing, and engravings, to recommend it: of its comparative merit, as a system of Geography and Astronomy, we are not qualified to speak; but it appears to be concise, and to contain no more under each head, than it is necessary for the youthful reader to be acquainted with, respecting the sciences of which it treats.

* Map of Asia.

THE

GUARDIAN

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EDUCATION.

No. 4.]

AUGUST, 1802.

[VOL. 1.]

MEMOIRS, &c.

ART. I.—The History of the French Encyclopedia, from Memoirs for the History of Jacobinism, by the Abbé Barruel. Vol. I. page 52.

WE cannot lay aside the work from whence we have already so freely borrowed, without producing from it further proofs of the Anti-Christian Conspiracy; and we shall select for present use an account of the French Encyclopedia, which certainly was one of the principal means used for the accomplishment of the horrid purposes of the conspirators, as appears by the public writings of the conspirators themselves.

'In order to crush the wretch (says the author) in the sense of Voltaire, or to attain the destruction of the altars of that GOD whose worship had been taught by the Apostles, nothing less could suffice than the total subjection of the public opinion, and the annihilation of the faith of all Christian nations. To annihilate it by force, was above the strength of the rising coalition. Force was only to be resorted to, when, by a revolution in all religious ideas, things had been brought to that state, in which our Jacobin legislators found them; or when by incredu-lity, the courts, the senates, the armies, in fine, men of all descriptions, had been gained over to a submission, or blind confidence in their sophistry. And, indeed, the necessary

VOL. I.

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growth of impiety and corruption, supposed too long a period
for Frederick or Voltaire, ever to flatter themselves with the
hopes of seeing it*. It was then too early for them to grasp the
falchion of the butchering Jacobin; nor must we expect in the
following pages to read of guillotines, or forced requisitions
against the altars of Christianity.

' In the beginning we see their intrigues hidden, and without tumult, slow, and tortuous, but more insidious from their secrecy, more certain from their slowness; the public opinion was to perish, as it were, by inanition, before they dared lay the axe to the altar. And this mode of proceeding we find is perfectly understood by Frederick, when he writes to Voltaire, that to undermine the edifice in silence, is to oblige it to fall of itself†; and still better understood by D'Alembert, when upbraiding Voltaire with being too hasty, he says, "If mankind grow enlightened, " it is because we have the care to enlighten it by degrees‡." Convinced of the necessity of this gradation, D'Alembert bethought himself of the Encyclopedia, as the grand means of philosophising mankind, and crushing the wretch. This project is no sooner conceived, than enthusiastically embraced by Diderot; and Voltarie animated their drooping courage more than once by his constant attention to the undertaking.

' To judge of what amazing importance the success of this famous Dictionary was to the conspiring chiefs, we must be acquainted with the plan, the method of its execution, and how it was to become the infallible agent of incredulity, and its most powerful weapon in perverting the public opinion, or overturning the principles of Christianity.

' The Encyclopedia is at first ushered into the world, as the aggregate, as the complete treasure of all human arts and sciences, of religion, divinity, physics, history, geography, astronomy, or commerce, in a word, of whatever may constitute a science: of poetry, oratory, grammar, painting, architecture, manufactures, or whatever can be the object of useful and pleasing arts. This great work was to comprehend the very minutiae of different trades, from the manufacturer to the labourer; it was of itself to be an immense library, and supply

* Letter of Frederick to Voltaire, 5th May, 1767. + 29th July, 1775.

‡ 31st July, 1762.

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the place of one. It was to be the work of men the most scientific, and the most profound in every branch that France could produce. The discourse in which it was announced by D'Alembert to all Europe, was written with so much art, had been so profoundly meditated and nicely weighed, the concatenation of the sciences, and the progress of the human mind appeared so properly delineated; whatever he had borrowed from Bacon or Chambers on the filiation of ideas, so perfectly disguised; in fine, the plagiary sophister had so perfectly decked himself in the riches of others, that the Prospectus of the Encyclopedia was looked upon as a master-piece, and its author as the most proper person to preside over so stupendous a work.

' Such were the mighty promises, but promises never intended to be fulfilled; while, on the other side, they had their secret object, and that they were determined to accomplish. This was to convert the Encyclopedia into a vast emporium of all the sophisms, errors, or calumnies, which had ever been invented against religion, from the first schools of impiety, until the day of their enterprize, and these were to be so artfully concealed that the reader should insensibly imbibe the poison without the least suspicion. To prevent discovery the error was never to be found where it might be supposed. Religion was not only to be respected, but even supported in all direct discussions, though sometimes the discussion is so handled, that the objection they seem to refute, is more forcibly impressed upon the mind of the reader. The more to impose upon the unthinking, D'Alembert and Diderot, artfully engaged several men of unblemished character to partake in this vast undertaking. Such was M. Jean Court, a man of great learning and probity, who has furnished a number of articles to the Encyclopedia: his name alone could have been thought a sufficient guarantee against all the art and perfidy of its principle; in short, it was declared that all points of Religion were to be discussed by divines well known for their learning and orthodoxy.

' All this might be true, and the work only prove the more perfidious, D'Alembert and Diderot reserving to themselves a three-fold resource to forward the Anti-Christian Conspiracy.

' Their first resource was that of insinuating error and infidelity

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delity into those articles deemed the least susceptible of them,
such, for example, as history, and natural philosophy, even
into chemistry and geography, where such danger could not
even be surmised. The second was that of references, an art
so precious, by which after having placed some religious truths
under the reader's eye, he is tempted to seek further infor-
mation in articles of a quite different cast. Sometimes the
reference was merely an epigram, or a sarcasm. They would,
after having treated a religious subject with all possible res-
pect, simply add, See the article PREJUDICE, or SUPER-
STITION, or FANATICISM; lastly, when our referring so-
phisters feared this shift could not avail them, they would
not hesitate at falsifying and altering the discussion of a vir-
tuous co-operator, or at adding an article of their own, whose
apparent object was to defend, while the real was to refute
what had already been written on the subject. In fine, im-
piety was to be sufficiently veiled to make it attractive, while it
left place for excuse and subterfuge. This was the peculiar art
of our lashing sophister D'Alembert. Diderot, more daring,
was at first countenanced in his mad flights of impiety, but in
cooler moments his articles were to be revised; he was then
to add some apparent restriction in favour of Religion, some
of those high-sounding and reverential words, but which left
the whole of impiety to subsist. If he was above that care,
D'Alembert as supervisor-general, took it upon himself.

' Peculiar care was to be taken in the reduction of the first volume, lest the clergy, or those men of prejudice, as they were called, should take the alarm. As they proceeded in the work, they were to grow more bold, and, if circumstances did not favour them, nor allow them to say all they wished to say, they were to resort to supplements, and to foreign editions, which would, at the same time, render this dangerous work more common, and less costly to the generality of readers.

' The Encyclopedia, perpetually recommended and cried up by the adepts, was to be a standing book in all libraries, and insensibly the learned was to be converted into the Anti-christian world. If the project was well conceived, it was impossible to see one better executed.

' It is now our duty to lay before the reader proofs, first, as to fact; secondly, as to the intention. For the first it will be sufficient

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sufficient to cast the eye on divers articles of this immense collection, especially where the principal tenets of Christianity, or even of natural religion are treated, and to follow them through the divers references the sophisters have prepared for the reader. We shall find the existence of a God, free-agency, the spirituality of the soul, treated in the style of a Christian philosopher, but a *vide Demonstration*, or a *vide Corruption* will be added to pervert all that has been said; and those articles to which D'Alembert or Diderot more particularly refer the reader, are exactly those, where the doctrine of the Sceptic or the Spinosist, of the Fatalist, or the Materialist, is chiefly inculcated. [See note at the end of the chapter.]

' This cunning could not escape those authors who wrote in defence of Religion*. But Voltaire, resorting to calumny, in order to defend their Encyclopedia, will represent these authors as enemies of the state, as bad citizens †. Such, indeed, were his usual weapons, and had he perfectly succeeded in deceiving people, it would have been sufficient to have examined his confidential correspondence with the very authors of this work, to be convinced of the wickedness of his intention.

' At a hundred leagues from Paris, and not thwarted by the obstacles D'Alembert had to combat, he often complains that the attacks are not sufficiently direct. He is often ruffled by certain restrictions familiar to D'Alembert, and at length he breaks out on those put to the article BAYLE, D'Alembert answers, "This is an idle quarrel, indeed, on Bayle's Dictionary. In the first place I did not say, *happy would it have been had he shown more reverence to Religion and Morality*. My phrase is much more modest; and, besides, in a cursed country like this, where we are writing, who does not know that such sentences are of mere form, and only a cloak to the truths additionally conveyed." Every one is aware of that. ‡

' During the time that Voltaire was so busied with the articles he so frequently sent to D'Alembert for the Encyclopedia, he often complains of his shackles, and is unable to dissemble how much he desires to attack Religion openly, and writes, " All that I am told about the articles of divinity and metaphysics, grieves me to the heart; *Oh how cruel it is to*

* See *Religion Vindicated*, the writings of Gauchat, of Bergier, in our Helvian Letters. † Eighteenth Letter to D'Alembert. ‡ 10th Okt. 1764.

“ print

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print the very reverse of what one thinks! *" But D'Alembert, more adroit, sensible of the necessity of these palliatives, lest he should be looked upon as a madman by those he wished to convert, foresaw the day when he could triumphantly answer, "If mankind is so much enlightened to day, it is only because we have had the precaution, or good fortune to enlighten them by degrees †."

'When Voltaire had sent certain violent articles, under the name of the priest of Lausanne, D'Alembert would immediately write, "We shall always receive with gratitude whatever comes from the same hand. We only pray our heretic to draw in his claw a little, as, in certain places, he has shewn his fangs too much. This is the time for stepping back in order to make the better leap †." And to show that he never lost sight of this maxim, he answers Voltaire's animadversions on the article HELL, "Without doubt we have several wretched articles in our Divinity and Metaphysics, but with divines for censors, and a privilege, I defy you to make them better. There are articles less exposed where all is set to rights again §."

'Can there be a doubt left of the precise and determined intention of the Encyclopedists, when Voltaire exhorts D'Alembert to snatch the moment, whilst the attention of government is drawn off by other concerns? "During this war with the parliament and the bishops, the philosophers will have fine play. You have a fair opportunity of filling the Encyclopedia with those truths, that we should not have dared to have uttered twenty years ago ||." Or when he writes to Demilaville, "I can be concerned for a good dramatic performance, but could be much better pleased with a good philosophical work that should for ever crush the wretch. I place all my hopes on the Encyclopedia ¶." After such an avowal it would be useless to seek further proof of this immense compilation being no other than the grand arsenal for all their sophisticated arms against religion.

'Diderot more open, even in his ambushes, reluctantly employed cunning: he does not hide, how much he wished boldly to insert his principles, and his principles are explained when he writes: "The age of Louis XIV only produced two men wor-

* Letter of the 9th of Oct. 1755.

† 16th July, 1762.

‡ 21st July,

1757. § Ibid.

|| Letter to D'Alembert, 13th Nov. 1756.

¶ 23d May, 1764.

thy

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thy of co-operating to the Encyclopedia," and these two men were Perault and Boindin. The merits of the latter are more conspicuous than those of the former. Boindin, born in 1676, had lately died a reputed Atheist, and had been refused Christian burial. The notoriety of his principles had shut the French Academy against him, and with such titles he could not have failed being a worthy co-operator.

'Such then the object, such the intention of the Conspiring authors. We see by their own confession, that they did not wish to compile for science, but for incredulity; that it was not the advancement of arts they sought, but to seize the moment, when the attention of the ruling authorities were drawn off, to propagate their impious calumnies against Religion. They hypocritically uttered some religious truths; they printed the contrary of what they believed on Christianity; but only the better to cover their sophism against it.

'In spite of all those arts, men zealous for Religion forcibly opposed the work. The Dauphin, in particular, obtained a temporary suspension of it; and various were the rebuffs the authors met with. D'Alembert wearied, had nearly forsaken it, when Voltaire sensible of the importance of this first tool of the Conspiracy, roused his drooping courage. He, far from abating, rather redoubled his efforts, asking for, and incessantly sending fresh articles. He would extol perseverance, he would show D'Alembert and Diderot, the ignominy and shame redounding to their opponents*. He would urge them, conjure them by their friendship in the name of Philosophy to overcome their disgust, and not to be foiled in so glorious an undertaking †.

'At length the Encyclopedia was brought to a conclusion; and it made its appearance under the sanction of a public privilege. Triumphant in their first step, the conspirators saw in it the forerunner of their future successes against Religion.

'Lest any one should doubt of the particular drift of this publication, the reader must be informed of the co-operators chosen by D'Alembert and Diderot, and that especially for the religious part. Their first divine was Raynal, a man just

* See his Letters of the years 1755-6.

† Letters of the 5th of Sept.

1752, the 13th of Nov. 1756, and particularly of the 8th of Jan. 1757.

expelled

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expelled by the Jesuits on account of his impiety, his chief and strongest recommendation to D'Alembert. Every one unfortunately knew how he verified the judgment of his former brethren, by his atrocious declamations against Christianity; but few are acquainted with the anecdote of his expulsion from among the co-operators, and that connects his story with that of another divine, who, without being impious himself, had been unfortunately drawn into the company of the sophists.

‘ This was the Abbé Yvon, an odd metaphysician, but an inoffensive and upright man; often in extreme indigence, and living by his pen, when he could do it with decency. In the simplicity of his heart he had written the *Defence of the Abbé De Prades*. I have heard him assert, that not a single error could be found in that work, and on the first argument give up the point. With the same simplicity I have heard him relate by what means he had co-operated to the Encyclopedia. “ I was in want of money, (said he), Raynal met me, and persuaded me to write a few articles, promising me a good reward, I acceded, and my work delivered at Raynal’s study, I received twenty-five louis d’ors. Thinking myself very well paid, I imparted my good fortune to one of the booksellers employed for the Encyclopedia, who seemed much surprized that the articles furnished by Raynal should not be his own. He was furious at the trick he surmised. A few days after I was sent for to the office, and Raynal, who had received a thousand crowns for his pretended work, was obliged to refund me the hundred louis d’ors he had kept for himself.” This anecdote will not surprize those who are acquainted with Raynal’s plagiary talents. This impiety was not sufficient to prevent his dismission, but it preserved him within the pale of the fraternal embrace. I must add, that the articles on GOD, and on the SOUL, furnished by the Abbé Yvon, are exactly those which grieved Voltaire to the heart, and for which D’Alembert and Diderot were obliged to have recourse to their art of references.

‘ The third divine, or as D’Alembert styles him, the second, for he never dared to mention Yvon to Voltaire, was the Abbé De Prades, obliged to fly to Prussia, on his attempt to impose on the Sorbonne, in advancing his own impious propositions for those of Religion. It was the cunning of this thesis which had misled the Abbé Yvon, but soon discovered, the Parliament took

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took it up. The author nevertheless was put under the protection of the King of Prussia, by Voltaire, and D’Alembert*.

‘ We also owe to the memory of De Prades to relate what his protectors would willingly conceal; that three years after he publicly retracted all his errors, in a declaration signed the 6th of April, 1754, bewailing his intimacy with the Sophists, adding, *that one life would not suffice to weep his past conduct†*. He died in 1782.

‘ Another of their divines was the Abbé Morrelet, a man precious to Voltaire and D’Alembert, who, playing on his name, called him the Abbé Mord-les, (bite them), because under pretence of attacking the Inquisition, he had fallen on (bitten), the Church with all his might †.

‘ Should we enumerate the lay writers who co-operated in this work, we should find far worse. But we will only mention Dumersais, at the same time so infamous, that the public authorities were obliged to interfere and destroy a school he had formed, solely to imbibe his pupils with the venom of his impiety. This unfortunate man also retracted his errors, but only upon his death-bed. The choice of this man’s pen shewed what co-operators D’Alembert sought.

‘ Far be it from me to confound, in this class, such men as M. De Formey, or Jaucourt, particularly the latter, to whom, as we have already said, they were indebted for many articles. The only reproach we can make him is, that he should have continued his labours, after he either did, or should have seen the drift of that vast compilation, where, intermixed with his toils, lay all the sophisms and calumnies impiety could invent.

‘ Excepting these two men, we may nearly comprehend the rest of the Encyclopedian writers in the following picture, drawn by Diderot himself. “ All that detestable crew, who though perfectly ignorant, valued themselves upon knowing every thing, who seeking to distinguish themselves by that vexatious universality they pretended to, fell upon every thing, jumbled and spoiled all, and converted this pretended digest of science into a gulph, or rather a sort of rag-basket, where they promiscuously threw every thing half examined, ill digested, good,

* Correspondence of Voltaire and D'Alembert, Letters ii. and iii.

† Feller's Hist. Dict. ‡ Correspondence of D'Alembert, No. 65, 96.

Letter to Thirrot, 26th Jan. 1762.

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bad, and indifferent, but always incoherent.” What a precious
avowal, as to the intrinsic merit of their work; especially after
what he says of their views, in describing the pains they had
taken, the torments it had put them to, the art it had required
to insinuate what they dared not openly write against Preju-
dices, (Religion), in order to overthrow them without being
perceived*.

'In fine, all these follies of the rag-dealers, contributed to the bulk of the volumes, the chiefs carefully inserting in each volume what could promote the grand object. At length terminated, all the trumpets sounded, and the journals of the party teemed with the praises of this literary atchievement. The learned themselves were duped. Every one would have an Encyclopedia. Numerous were the editions, of all sizes and prices, but under pretence of correcting, greater boldness was assumed. About the time, when the Anti-christian revolution was nearly accomplished, appeared *The Encyclopedia by order of Matter*. When it was first undertaken some deference was still paid to Religion. A man of eminent merit, M. Bergier, a canon of Paris, thought it incumbent on him to yield to the pressing solicitations of his friends, lest the part treating of Religion should fall into the hands of its greatest enemies. What was easy to foresee came to pass. The name of a man who had combated the works of a Voltaire, or a Rousseau, naturally served as a cloak to this new digest, styled *The Encyclopedia Methodized*, this was on the eve of the French Revolution, so that the petty infidels charged with the work kept no further bounds with regard to Religion.

'This new work is more completely impious than the former, notwithstanding some excellent tracts by M. Bergier, and of some others; and thus the sophists of the day perfected the first tool of the Anti-christian Conspirators.'

Here follows the note, referred to in page 213, which
we cannot insert on account of the length of this article.—
The intent of it is to shew by references to the Encyclope-
dia itself, on the articles of GOD, the SOUL, and LIBERTY.
The artful policy with which the Encyclopedia was digested,

* The text in the original is far more extensive, where Diderot treats of the deficiencies of the Encyclopedia; but not having it at hand we quote from Fel-ler's Hist. Dict. Art. DIDEROT.

with

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with what cunning its authors sought to spread the prin-
ciples of Atheism, Materialism, and Fatalism, in fine,
every error incompatible with that religion, for which they
professed so great a reverence at the outset.—Let not this
history of the French Encyclopedia appear a matter of in-
difference to English readers, for it certainly was a prin-
cipal source of that infidelity which now so unhappily pre-
vails in this country; and from its authors many of our
own have learned to wound Religion from very unsuspected
quarters, witness some of our works of science and art, as
well as many on religious subjects.

EXTRACTS FROM SERMONS, &c.

ART. I.—From a Volume of Discourses on the Connection of
the Old and New Testament considered as two Parts of
the same Revelation, and demonstrative of the Doctrines
of Grace, by the Rev. Charles Daubeny. Published by
J. Hatchard. 1802.

THE subject of these discourses is so very important, and
the author of them so popular as an orthodox writer; that
there is no doubt they will be extensively read, yet we can-
not deny ourselves the satisfaction of quoting a passage
which appears to us very proper to follow the account we
have just given of the abuse of science in the French En-
cyclopedia.

'Religion (says the pious author) when considered in itself
as coming from GOD, must be perfect, and can receive no im-
provement from the wit of Man. We may talk of the progress
of arts and sciences; and in this sense the phrase is properly
applied; but when we carry the same idea with us into Reli-
gion, we are attempting to place subjects under the same point
of view, which are as widely separated from each other, as
earth from heaven.

'In compliment to reason it has been supposed that the in-
creasing light of science must contribute to the advancement of
religious

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religious knowledge. But this supposition has certainly not been verified by general experience. So far from it, that superior attainments in human science, instead of bringing men nearer to God, have too frequently proved the means of drawing them further from him. For nothing throws so great a stumbling-block in the way of spiritual knowledge as carnal wisdom. On this account it doubtless was, that our blessed Saviour spoke thus decidedly to his disciples; "Verily I say unto you, whoever shall not receive the kingdom of God as a little child, he shall not enter therein."

' That line of just discrimination necessary to be drawn between the use and abuse of science, sound judgment on this occasion will not fail to draw. We are aware that science, truly and properly so called, has in no way or degree injured Religion; and that the most cultivated and improved minds, if so cultivated as to merit the name, are, and in the nature of things must be, the most teachable and humble. Sir Isaac Newton, one of the most scientific men that ever lived, was no less exemplarily modest, meek, and unassuming; and studied the Scriptures, if not with complete success, yet with meritorious singleness of heart. That worthy disciple of the Newtonian school, the celebrated Maclaurin, not only a profound mathematician and a philosopher, but also a pious Christian like his master, was one of the most strenuous defenders of the Revealed Religion, against that false science which has brought the name of philosophy into disrepute, and so much contributed to spoil our taste and corrupt our morals.

' It is not therefore, to those respected promoters, of that sound and correct knowledge, which is entitled to the name of true science, and who constitute the bulwark against Atheism: but it is to those vain proficients in false science, whose superficial views of nature do not lead up to nature's God, who affect to be wise above what is written, that we must be understood to address the observation; that an unpresuming teachableness of disposition, which is the characteristic of childhood, is the best qualification for the reception of Gospel truth; which "casteth down imaginations, and every high thing that exalteth itself against the knowledge of God; and bringeth into captivity every thought to the obedience of Christ."

' In fact, the mysterious doctrines of the Gospel have nothing

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to do with our improvements in any human science whatever; as they were originally revealed by God, the same they must continue; objects for faith, not for speculation, to the end of time. It is very weakly urged that Religion should keep pace with science in improvement, for nothing can be more absurd than the idea of a progressive Religion, which being founded upon the declared, not the imagined, will of God; must, if it attempts to proceed, relinquish that revelation, which is its basis, and so cease to be a Religion founded on God's word. God has revealed himself; and all that he has spoken, and consequently all that is demanded of us to accede to, is declared in one book, from which nothing is to be retrenched, and to which nothing can be added. All that it contains was as perspicuous to those who first perused it, as it can be now, or as it can be to our posterity in the fiftieth generation.

' Free inquiry, if restrained within due bounds, and applied to proper subjects, is a most important privilege of the human mind; and if well conducted, is one of the greatest friends to truth. But when reason knows neither its office nor its limits, when it is employed on subjects foreign to its jurisdiction, and revelation itself is as it were called in to bow down to its usurped authority; it then becomes a privilege dangerous to be exercised, because a want of due respect for the mysterious doctrines of Religion, seldom fails to end in a total disbelief of them.

' Religion it is certain may be corrupted, and, as the best of things, it is perhaps most liable so to be. In such case, it becomes necessary that it should be reformed, by being reduced to its original standard. But then, every attempt at reformation must tend to some established point, and be governed by some fixed rule of judgment, otherwise a boundless field of speculation being opened on the human mind, theory will follow upon theory, in endless succession, according to the varying sentiments, and circumstances of the Church at different periods, till the members of it, with respect to their most important concern, will be left in the hopeless condition described by the Apostle, "ever learning, and never able to come at the knowledge of the truth."

' We know that what has been revealed by God must be true, whether we can perfectly comprehend it or not; and this, we may depend upon it, is sufficient for us to know in our present state,

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state, otherwise we should not be circumstanced in this respect
as we are.

'Should it be asked, why GOD has thought fit to reveal any
fact, unaccompanied with circumstances calculated to render it
comprehensible to the human mind; the answer is obvious,
that the probable design of such revelation was, that it might
become an exercise of faith, and a test of humility; that our
understanding, not less than our will, might become obedient
to the divine word.

'The passage in our text, for instance, ("Jesus Christ the
same yesterday, to day, and for ever"*), points out the eternal
existence of JESUS CHRIST the Son of GOD, and Saviour of the
world, that divine person "who was, and is, and is to come,"
as an essential branch of the apostolic faith; and consequently,
a fundamental doctrine of the Christian Church. Now, though
the human mind is unable to measure eternity, or "to search
the deep things of God;" nevertheless, what, on the ground of
divine revelation, was the faith of the Church seventeen hun-
dred years ago, must continue to be so still; for the fashion of
the world can have nothing to do with a business of this kind.
Religion, as deriving its establishment from that Being "with
whom is no variableness nor shadow of turning," is not a thing
to be new modelled every day, in compliance with the varying
fancies and never-ending speculations of capricious men; but
must be expected to wear the character of its Divine Author,
that of being "the same yesterday, to day, and for ever."

'Those therefore who go out of the common road, running
counter as it were, to what has been considered as the esta-
blished faith of the Church, by preaching up a religion stripped
of all the peculiar doctrines of Christianity, must do it at their
own peril. As ministers of Christ we lament their delusion,
and pray for their conversion; that their eyes being opened they
may be wise unto salvation. But with the utmost charity for
persons, we are still bound to shew none for errors; one part
of our office as watchers for souls, being to guard the members
of the Christian Church from mistaking poison for wholesome
food. One of the master prejudices of this enlightened age is,
alas! that all opinions, or modes of faith, are equally good.
That liberality of sentiment which is misnamed Charity, the

* Heb. xiii. 8.

offspring

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offspring of modern philosophy, affects to think well of men's
safety in any religion, and even without any, thereby encourag-
ing a sentiment, which at the same time that it prevents all
serious inquiry after truth, confirms men in their infidelity.

'But however inclined we might be to pay deference to those
who stand eminently distinguished by their mental powers ne-
vertheless in a matter where so much is at stake, no compli-
ment must be paid. If we ourselves really believe, that salva-
tion, through the blood of a crucified Saviour, is the only
foundation on which the hope of a Christian can be built;
whether this essential doctrine be received by others or not
cannot possibly, in such a case, be considered by us as a matter
of indifference. And it will be but a poor satisfaction to those
who are pledged to preach Christ crucified, " as the power of
GOD unto salvation;" upon casting up the account of their
time and talents, to reflect, that they have sacrificed the cause
of salvation to the speculative opinions of any man, however
distinguished; by "forsaking the fountain of living water, and
having recourse to cisterns which hold no water."

'This consideration will strike the more forcibly, on our re-
collecting, that the wisdom of GOD has taken care to guard us
particularly against that sort of men, who, being considered as
lights of this lower world, are, on that account, generally
looked up to as directors, in some measure, of public opinion.
When the Gospel was first preached by the Apostles, we find,
that neither the wise men, nor the disputers of this world, were
to be found in the number of its hearers. The doctrine of the
cross was then what it has since continued to be, generally
speaking, ever since, "a stumbling-block to the Jew, and to
the Greek foolishness."—The wise and prudent of this world,
who appear strong in understanding, are sometimes very weak
in faith, while the poor and simple have that faculty of the
soul, that inestimable talent of a believing heart, which alone
enables men to receive and understand the things of Heaven.'
Discourse I. page 169.

ART. II.—Some seasonable Cautions against Errors in Doc-
trine, by the late Rev. W. Jones.

[Continued from page 168.]

HAVING brought down his account of the principal ar-
tifices employed by the great enemy of mankind to corrupt
the

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the Church in former times, the reverend author proceeds to shew the particular modes of deceit, with which we, of the present day, are most likely to be infected at this time, which he apprehends may be found reduceable to the four following heads: 1. Of INFIDELITY; 2. ENTHUSIASM; 3. LUKEWARMNESS; 4. SUPERSTITION.

'For promoting the first of these (says he) there are, and have been many agents at work, who all agree in the same general mistake of ascribing to natural reason a power which it has not, and an office with which it is not invested. Man, they tell us, is a creature accountable to his Maker, is under the direction of his own nature, and not under that of a divine light and authority: but if nature were now in its most perfect state, it doth by no means follow, that it would be a law-giver to itself; it being far the most reasonable to believe, that the mind, even of Adam himself, stood as much in need of a divine light to reveal heavenly things to it, as the eyes of his body needed the light of the sun in order to discover terrestrial objects. If nature is now imperfect, they can be none of its friends who would impose upon it the fruitless labour of working without light, and with a depraved judgment, in order to forge its own religion. That human reason cannot furnish itself with truth out of its own stores will appear best from an undoubted matter of fact, namely, that it is in many instances unable to distinguish that truth which is offered to it, after which it will hardly be expected, even by any Christian disputant, that reason should be able to invent what of itself it hath not power to receive. The history of past ages, and the experience of the present, would supply us with many notable examples to this purpose, but I shall propose to you no more than one.

'The doctrine of the resurrection gives life and importance to the whole body of Religion; without this, all other speculations have small power to affect us, and are but of little virtue in a world subject to death and dissolution.'

'In the natural creation a variety of resurrections are exhibited to our senses. The light of every day dies and rises again; the body of man sleeps and wakes, emerging as it were every morning from a temporary death: seeds and roots, which lie buried in the earth, spring up again, and are quickened out of corruption;

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corruption; in the autumn the whole verdure of nature falls dead upon the ground, but returns to its former state at the appearance of the spring; so that if the reasoning faculties of men could have inferred with precision any spiritual truth from an analogy in nature, (the only proper ground of natural religion), it must have been this of a resurrection, which yet did never make any part of the religion or philosophy of the heathen. This doctrine was at length preached to them by St. Paul upon unquestionable authority; but we are told that when they heard of the resurrection of the dead they mocked*. It was the best intelligence ever brought into the world: it was published at Athens, a seat of learning, by as great an orator as ever spoke. All nature suggests and confirms the truth of it; but philosophers, through wisdom, neither believed nor understood it!

'Human reason then, viewing things by its own light, could neither discern this doctrine nor receive it. The first of these defects demonstrates its importance, the second its corruption; yet it is trusted to, as if it were capable of dictating infallibly upon the highest subjects.

'The office our unbelievers have assigned to reason, is that of knowing and judging of things by inspection or intuition, whence it is plain they either know not the proper use of reason, or think it their interest to misrepresent it. For to reason is to investigate the truth or falsehood of any proposition by comparing it with its evidence, and this evidence ought to be some fact, of which the outward senses are competent judges. But to consider any proposition abstracted from its evidence, as they consider the doctrine of Revelation, is not to reason, but to imagine and conjecture: in which case appetite, passion, prejudice, and interest, will have the place of argument, and opinion, not knowledge, will be the result of all.

'Therefore God never appeals to our reason as an absolute judge of the propriety of what is revealed; but applies to it through the senses, with such evidence as cannot be resisted†; after which reason has nothing more to do with the contents of revelation than to search the Scripture and implore the Divine grace, that it may be enabled to understand and to see the fitness of them.

* Acts xvii. 32. † The works that I do in my Father's name they bear witness of me. John x: 25.

VOL. I.

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‘If

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‘ If you are attentive to the distinction between knowledge and opinion, and also between the use of reason and the abuse of it, you will be able to see through most of the workings of infidelity, and be secured against the delusion of it. You will likewise see the reason why they who are infidels in respect to the Christian mysteries, are frequently sceptics at large in respect to other things: this being the natural consequence of their method, which is radically absurd, and can lead them regularly to no conclusion whatsoever.

2. But we are now to be on our guard against another species of deceivers, the enthusiasts of the present age.

‘ Wise men have observed, that extremes naturally produce one another. Reason is now exalted to a super-eminence which it never before possessed in the Christian world. It appears like Lucifer to be higher than God himself; and in the attempt frequently falls below the measures of common sense. The enthusiast observing this, resolves to make no use of it, but delivers himself up wholly to divine impulses and immediate revelations. He thinks himself so filled with the power of Religion as to be above the forms of it.—He is for taking Christ as his Saviour without submitting to, (and generally without understanding) the rules of the Gospel as necessary to salvation. He values the grace of God, but despises the outward means by which it is administered; and therefore reduces himself to the miserable dilemma of being unable to distinguish between the Spirit of truth and the Spirit of error.

‘ The grace of God by his own appointment, is always conveyed to us through some outward and visible institutions, which serve as pledges to assure us of its reality, and as signs or marks to secure us from all deceit and imposition. Our blessed Saviour, by his own immediate authority, has given us an outward church, an outward ministry, an outward baptism, an outward communion, an outward revelation; and hath appointed the fruit of good works, visible to all men, as the external witness of our eternal adoption. This religion is of a like nature to man, for whose benefit it was designed; it consists of a soul and a body, and if these are separated, death is the consequence. The enthusiast, however, cannot set up for himself till he has made the separation, and converted his religion, as far as possible, into an invisible spirit, which having no

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no visible marks by which it can be known, nor any miracles to warrant its divine origination, must rest upon the word and authority of its publisher, who is at liberty to make what he pleases of it.—These outward signs, which serve for the direction and assurance of peaceable believers, are so many obstacles in the way of impostors; whence none of this sort ever did or ever will arise, without making light of the Church as a mere stone wall, and of all institutions as dead formalities.

‘ But if the divine mercy through these means, carnal and insignificant as they may appear to a self-exalted imagination, is pleased to offer us the powers of grace unto salvation; the sincere Christian will thankfully acknowledge that God has an undoubted right to serve us in his own way. He hath been instructed, that a weak rod, stretched out by the hand of Moses, the minister of God, could divide the waves of the Red-Sea, and confound the host of Egypt: that the waters of Jordan, cheap as they were held by the proud Syrian noblemen, could cleanse an otherwise incurable leprosy; and that even clay and the mire of the ground itself, when applied by the Saviour of the world, could give sight to the eyes that were born in darkness.

‘ If any man then offers himself as the minister of God for the saving of our souls, and we can discover that he has this new way of bringing it to pass, under the open violation of charity, and in despite to the method God himself hath ordained; our duty is, to pray for him that his heart may be humbled, and to take heed to ourselves that he does not seduce us; with this view I shall subjoin that warning given by our Master to his disciples, and what properly belongs to this part of the subject: *If they shall say unto ye behold he is in the desert, go not forth; behold he is in the secret chambers, believe it not, for the way of salvation is no new discovery, it is neither modern nor private; it was invented neither in the field nor in the conventicle; but was made as obvious as lightning which cometh out of the east, and shineth even unto the west, the Gospel having been propagated, and the Church established in one form over the world.*

3. Our next danger is from the error of lukewarmness which is also known by its other names, comprehension, and latitudinarianism. With those who are neither downright infidels nor enthusiasts, it is too common a fashion to regard Religion, not as the one thing needful, but as a sort of expletive in human

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human life, the mysteries and precepts of which may be made subservient to worldly interest and convenience: and some are not ashamed to own it as a principle, that the Gospel is to be softened and accommodated to the times, not the times corrected by the Gospel.

‘This Laodicean indifference was spoken of by our Saviour himself as a distemper peculiar to the last age of the world in which the love of many should wax cold. From this, and some other expressions we have reason to expect a relaxation of discipline, and an abatement of that zeal which in better days was wont to accompany the Christian faith; and that we should see, instead of it, a mere nominal profession, with little resolution, and less patience to take up the yoke and bear the cross.

‘Such is the effect of this spirit upon the laity, as to sink them into a middle state betwixt Christianity and Heathenism, disposing them to reconcile the service of God with the service of Mammon, and to keep up, as well as they can, what by its own nature can never be lasting, a neutrality betwixt CHRIST and Belial!’

‘This state, though not altogether hopeless, is yet less hopeful than that of mere heathenism; as a relapse after a cure is always more dangerous than the original disease, whence it is said to the Church of Laodicea, I would thou wert either cold or hot; to teach us, that the condition of heathens, as yet unenlightened, is preferable to that of amphibious Christians, who can live with the Gospel, or without it, the former being more likely to be animated and influenced whenever it shall please God to call them, than the latter to recover the zeal they have lost.”

4. The last mode of deceit I proposed to speak of, is that of Superstition.

‘Enthusiasm boasts itself in the power of the Gospel, despising its outward institutions. Superstition on the other hand, neglects the power and spirit of Religion, ascribing a miraculous virtue to outward forms. When this error is mentioned, we think it exemplified only in the characters of Heathens Jews, and Papists, whose custom it has been to place van confidence in the ceremonial part of devotion, and we look upon it as a delusion of which Protestants are in little danger, amongst whom there are too many, God knoweth, who have nothing

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left of Religion but the outward form and appearance. They come to church with a solemn countenance, and send their children thither to be baptized, and think it necessary to appear at the Lord’s table, and so far as Christianity is a form, are willing enough to be saved by it, while it appears too plainly that no doctrine has any share in their affections, because it seldom or never makes any part of their conversation. When they hear or speak of worldly things, we may perceive they are in earnest; but if they submit to hear of heavenly things once a week within the walls of a Church, nothing farther is to be expected from them. And this empty shell of Religion, they think is as much as any prudent man should pretend to, unless he will run the hazard of being reputed a Methodist, by those who do not know, or at least have not considered, whether there is any difference between a bigoted Calvinist and a Primitive Christian.”

‘The true state of the case is this. He that would be saved from the penalties of sin in the world to come, must first be saved from the dominion of it in this world. God hath therefore demanded of us the service of the heart; and all the external forms of Religion are designed as a body, of which faith, devotion, and love to God and man, are the soul and spirit. He is a Jew, said the Apostle who is one inwardly; and we may affirm him to be a Christian, who, with the spirit as well as the body, serves that God who is the Father of both.’

‘I say then, it is the heart God has required of us; but a worldly man will be trying whether he cannot part with something else as an equivalent. He will offer such a service as consists with an unprofitable life of carelessness and pleasure; and at his death perhaps, will give to some hospital, or other fashionable charity, a part of that wealth which cannot be carried away with him; and if God will vouchsafe to turn the Christian life into a traffic, and accept of such sordid commutations, then he has some reason to think he shall be saved; and what Christ hath represented to us as the most difficult thing in the world, will be found the easiest of all, namely, for a rich man to enter into the kingdom of God.”

‘This outside of Religion is so cheap and easy; it has nothing of the cross, the yoke, or the burden in it: and, what is very grievously to be lamented, Christians of this class find a most

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most convenient subterfuge in the reproach that is cast upon *Methodism*, and in *that abuse of words* in which the rhetoric of the devil doth chiefly consist. They never would have invented so plausible a defence as the father of sophistry has now put into their mouths: prayer and religious conversation, and a detachment from worldly vanity, are (to the best of their knowledge) the characteristics of *Methodism*; and as all approaches to enthusiasm are to be carefully avoided, their lifeless profession is thought to be as much as can be followed with safety and reputation.

'As it would be too shocking to affirm in so many words, that God will accept the shadow of devotion instead of the substance; this of *Superstition* is an error which no man dare to publish otherwise than by his example. But so numerous are the examples of those who act and converse as if their whole religion were reduced to this one doctrine, that young people through the gaiety natural to their stage of life, are in great danger of being carried away with the currents, or of turning aside into the bye-paths of enthusiasm in order to avoid it.'

'Every private Christian, and especially the young student, to whose inspection all the distempered productions of the times are presenting themselves daily from the press, is now under the circumstances of a vessel upon the sea, attacked by all the four winds at once; and great will be his deliverance if he weathers out the danger and gets safe to land. That you may be somewhat the better provided, I shall expose some of the *artifices* employed by deceitful men to draw away the ignorant and unwary.'

1. 'A great shew of zeal and earnestness is a method mistaken; people have found out of seducing others into a good opinion of their own ways. No man is qualified to do either good or harm, unless he appears to be strongly moved with his own persuasion. If a man is right, it is the interest of Satan to lay him asleep with a false security; if he is wrong, then he is stirred up to the exercise of all that vigilance in an evil cause which is due to God and goodness!'

2. 'As zeal serves to set off what is evil; so the fashion of the world and the force of example are of special use to prevent the reception of any good.—They who know how to take advantage of the weakness of mankind in this respect, extol what they

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they are unable to prove, and *explore* what they cannot confute. If any disagreeable truth stand in their way, they assure the ignorant it is an *exploded doctrine*; a device which saves them the trouble of inventing arguments; and this hath generally more effect upon the vanity of some minds and the timidity of others, than all the reasoning in the world. But let us ask them what true principle either civil, sacred, or moral, have not been exploded in some places, and by some sorts of people.'

3. 'As a signal to the foregoing it is pretended that Religion and orthodoxy have nothing to uphold them, but the authority of some men working upon the credulity of others: that the private opinion of *Athanasius* is the foundation of the Trinity; the national establishment, the only answerable proof of Christianity; that all laws for the support of Religion are persecution; all articles of faith fetters upon the understanding; that all the refinements of learning and genius are on one side; bitotry, superstition, and ignorance on the other. In a word, that all the worst men are in the Church, and all the best against it. If from some works of figure against the Church all this stuff were to be extracted, the remainder might be comprehended in a nut-shell.—Such reflections as these, however, serve to inflame the indignation of reprobates, and persuade those who are ready enough to *believe in all unbelief*, that Christians have but little advantage from evidence and argument: and thus they become the proselytes of every error in faith and practice.'

4. 'When writers have any notions to recommend which may have dangerous influence upon the state of Religion, or Civil Government, it is a great point of art to chuse a proper vehicle. History is an acceptable thing; and as it is the humour of these times to regard words more than things, and to read rather for pleasure than improvement, and history put into tolerable English, is greedily attended to. Ingenuous and unsuspecting readers understand an history as a detail of facts collected together to satisfy their curiosity; but, perhaps the undertaker himself had no other view but to put such a face upon the transactions of past times, with the helps of aggravation and extenuation, suppression, and a variety of colouring, as should give some countenance to his own favourite principles of *anarchy* and *atheism*.'

'When'

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When a juggler is about to steal something out of your pocket or convey a rotten-egg into it, he looks hard in your face, and tells you a long story, that the fiend, while you are under a state of amusement, may pass without observation. One of the greatest masters in this way is Voltaire, a man whose genius has fluttered over the surface of all subjects. He can seldom proceed far without throwing in some ancient or modern narrative: in the course of which there are so many transpositions, reflections, and false associations, that the reader finds himself upon enchanted ground, and to his great amazement sees Truth, Reason, and Religion all vanishing under the mist of words.

5. Biography, or the writing of lives affords another excellent opportunity of the same kind: for in such compositions, some great man, rendered famous to posterity by his parts, his learning, or his piety, may very conveniently be exhibited as the patron or example of some great error, either truly or falsely ascribed to him: and this being wrought up with other things that are praise-worthy, loses its natural deformity, and so comes by an orderly gradation to be excused, admitted, applauded. Thus do mankind cheat one another, as they cheat vermin, not by offering poison in its natural form, but by mixing it up with proper ingredients to disguise and recommend it.

ORIGINAL ESSAYS.

AN ESSAY ON CHRISTIAN EDUCATION.

SECT. IV.—On the Management and Instruction of Infants in the First Year of their Lives.

HAVING procured a proper Assistant, and settled rules for the management of the nursery concerns, the mother will next consider what remains for herself to perform towards her infant, besides giving him his proper nourishment with discretion.—She intrusts him, indeed, occasionally to his nursery-maid, but is far from regarding this person

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person as her own substitute in respect to the forming of his mind and regulating his temper, since it cannot be expected, that with the best education a poor girl is able to obtain, she should have knowledge and judgment sufficient for such an important task as this; neither is it consistent with the order of nature and providence for the parent to delegate her peculiar office to another. The Christian mother, therefore, will keep her child as much as possible under her own eye, that she may be able to correct any errors inadvertently committed by his nurse; and at those times when she has him to herself, she will assiduously improve every opportunity for making good impressions upon his mind; keeping this fundamental maxim ever in view, namely*, that the *earthly parent* in bringing up her child, should from its very birth, take the DIVINE EXAMPLE for her PATTERN, and the REVEALED WILL of GOD for her RULE.

This maxim, as we have already observed†, includes even the first offices which are necessary for the preservation of an infant's life; and we may add that it is equally applicable to every circumstance of infantine education relative to religion and morals; let us then consider in the next place, in what manner the GREAT PARENT OF THE UNIVERSE, instructs and guides those, (when they will be guided by him), who, in respect to spiritual and divine things, must be as *mere babes* in his sight, though in stature they are *men*, and in relation to the affairs of this life, perhaps, renowned for *wisdom* and for *learning*.

We understand from Scripture, that the Almighty and All-merciful Being, who graciously permits the sinful race of Adam to look up to him as their HEAVENLY FATHER, treats them as his children, by using every means to excite their love and enforce their obedience, that they may hereafter dwell with him in glory everlasting. For this gra-

* See section iii. page 176.

† Ibid. 177.

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cious

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cious purpose he puts into their minds, by his HOLY SPIRIT, good dispositions; and furnishes them through his REVEALED WORD, with the most powerful motives to follow the motions of his SPIRIT, by the promises of his continual favour and help in this world, and the blessings of eternity.—By the same HOLY SPIRIT, the ALMIGHTY PARENT restrains his children from following the temptations of the world, the flesh, and the devil, draws their minds from the pomps and vanities of this life, and directs their hopes to a better, and assists their reason in the government of those passions and appetites, which, without his especial grace, would become unruly.—He teaches them what things to pray for, and how to pray.—He grants their petitions when they ask for those things which are really good; but refuses them when they ask amiss. When they obey his commandments, and keep in the path of duty, He makes them sensible of his love and favour; when they are wilful and disobedient, He chastises and corrects them, using severity when gentle means prove ineffectual; but receiving the returning prodigal with kindness, when brought to a sense of his folly and sin.— Here then is a perfect pattern for the earthly parent of either sex to follow, and who would not wish to co-operate with divine grace, for the benefit of their beloved offspring, especially if they recollect, what ought never to be out of remembrance, that earthly parents are, in respect to their children while in an infant state, the representative of their HEAVENLY FATHER, invested by him with powers for the exercise of parental authority, which is a proper type or shadow of divine authority; and that they are delegated by the Almighty himself to dispense blessings, and impart knowledge to their immediate descendants.

If parents neglect the important work assigned them, Satan will assuredly be busy in sowing bad seed, and though children in their early years are not capable of actual sin, the old Adam, the corrupt nature will grow up in them; and bad habits, very difficult to eradicate, will take root, unless

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unless the things belonging to the SPIRIT be cherished; for though the GIFT OF THE HOLY GHOST is beyond a doubt bestowed in baptism, there must be a co-operation with it in order to produce a growth in grace, and the fruits of a holy life; and till the child is able to apply this divine gift, his parents are under an indispensable obligation to employ their authority and influence over him, in order to render his life conformable to the conditions of the Christian Covenant. Let the Christian mother, therefore, begin betimes to cherish the good dispositions implanted by the Almighty, by directing the affections of her child towards proper objects, and guarding his mind as much as possible from the corruptions of the world.

Much may be done towards a religious education in the first year of a child's life, even the regulation of the appetite for food, as we have before observed, is no trifling concern; but besides this, the motives of love and fear may be excited, as the rudiments of religious obedience; for without these, there will not be a due submission of the human will to the will of God, which is the first principle of practical Religion. The passions fear and love are both equally necessary to produce the combined sentiment of filial affection and reverence, whether towards God himself, as the Father of the universe, or to earthly parents as his representatives; and we may be certain that this is the very sentiment God approves, for the injunctions to fear the LORD and to love the LORD, are equally strong, and as frequently repeated in the sacred volume.

The fear of the LORD (says the psalmist*) is the beginning of wisdom. Solomon likewise tells us, that the fear of the LORD is the beginning of knowledge†; and there are numberless texts besides in which to fear the LORD is enjoined as an absolute duty; we may, therefore, conclude that children in their earliest years, as soon as they

* Psal. iii. 10.

† Prov. i. 7.

have

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have any understanding should be excited to fear their parents, with a view to their fearing God afterwards. And children are commanded to honour their father and mother, which they will never do, unless they have a fear and reverence towards them.

To love the LORD is also enjoined in innumerable texts, and children are expressly required to love their parents; the latter they will naturally do, if parents testify their love for them in a proper way; for God has implanted filial love in the human heart, and the instinctive tenderness of a parent when brought into action, cannot fail to call it forth; but while the mother delights in the endearing caresses of her infant, and feels in herself the strong impulse of maternal affection, let her not forget that this reciprocal love is not to be cherished for her own pleasure only, or for the indulgence of her child, but that she may be inclined hereafter from the most powerful motive to direct his heart to the UNIVERSAL PARENT, and that he may be predisposed to extend the affection which he has been accustomed to feel for her to his HEAVENLY FATHER, from whose goodness all blessings proceed, and who alone is entitled to the highest degree of love and veneration the human heart is capable of feeling.

A considerable time must, however, elapse before an infant can feel this sublime sentiment; he must know God before he can possibly love Him; in the meanwhile his earthly parents may without scruple, endeavour to engage the affection of their child by every means consistent with the vow that has been made in his name at his Baptism; but this license certainly does not extend to the indulgence of any turbulent passions, or sensual desires; neither does it authorize the giving a child an early taste for the pomps and vanitie of the world.—The contrary of all this is required of the Christian parent, who, upon viewing her duty in this light, will surely see the propriety of restraining that wilfulness of temper which is apt to break out very early, and to avoid pampering her child's appetite with luxuries and

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dainties; or exciting in his mind a love of dress, and an insatiable thirst for amusement.

The fond mother who has been accustomed to gratify every capricious wish of a darling infant, and even to teach him how to multiply desires, by her endeavours to anticipate them, will be apt to call the system we are recommending a rigid one.—But we are certain, that it will prove upon trial the very reverse; for who are so happy as those who have but few wants? and who so healthy as those who are temperate and moderate in all things?—The real wants of infants are contained within a very narrow compass. Plain wholesome food at regular hours; clothes that sit easy and keep them sufficiently warm without over-heating; a bed not too soft, in which they can take sweet and comfortable repose; air and exercise sufficient to refresh and invigorate them; and objects to exercise the faculties of their minds as they gradually unfold, and to afford them amusement suited to their tender years—what beyond these things do infants actually stand in need of? But how greatly are their wants increased by false indulgence!

This improper conduct in parents arises in general from the excess of parental affection, which the mother must restrain in herself in order to enable her to act in such a manner towards her infant, as shall make him fear as well as love her, for reasons before given.—Sometimes this false indulgence which we cannot but condemn, whatever be the motive, arises from indolence in the parent, who yields to a child's humour, to spare herself the trouble of correcting those faults she might by proper exertions have prevented; this is inexcusable, and will render the parent accountable to God for the errors of the child, and bring upon herself temporal evils at least, of a very afflicting nature. To exonerate ourselves from the charge of severity, we will endeavour to describe, in a practical way, how the important business of early education should be managed in

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in order to produce the desired object of filial obedience, as the ground-work of religious obedience.

For the first six months of a child's life, little more can be done, than to keep his appetite for food within due bounds, and dress him loosely that he may feel no uneasiness from hunger, repletion, or pressure, so as to occasion fretfulness. To let him be very often in the open air, and to give him as much exercise as he can bear without fatigue. He should also be accustomed to hear the cheerful sound of the human voice, in the lively talk or singing of his nurse, and to be played with, and kept in good honour by those little engaging ways in which mothers and nurses are well skilled. If it be possible to amuse the babe, without talking downright nonsense to him, so much the better, lest it should become a settled habit in the nurse, not easily to be broken off, when a child is capable of understanding what is said in his hearing, which is much sooner than people in general are aware of.

These points properly adjusted, it may be regarded almost as a certainty, that a young infant will not *cry* unless it feels pain; and, in general, the nature of its suffering may be known by symptoms which indicate the different complaints to which infants are subject, and which commonly yield to remedies a mother is capable of administering, if not, the medical assistant of the family will of course be applied to.—In some cases a medicine seasonably administered will not only save a child a long continuance of pain, but it may answer a moral purpose also, by composing the temper; not that we would be understood as recommending the practice of giving a child physical every time it cries, for crying, to a certain degree, is frequently in itself a remedy, by promoting different operations in the animal frame, and expanding some of the bodily organs; and too frequent recourse to medicines would injure the mental as well as bodily faculties; and very often an infant may be quieted by taking it out of doors;

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doors; but the usual custom is to have recourse to food as the great succedaneum which is to supply all wants, but which only increases the complaint.

It is surprising to see how soon, according to the present improved method of nursing, the dawn of intellect appears in children; a child may be observed to take some notice, even in the first month of its life, and in a short time it knows one person from another, at least its mother. How delightful the transport which arises in the maternal bosom, on perceiving the first indication of this knowledge! And a just subject of rejoicing it certainly is, in a very extensive sense! for the little creature, who now imparts this delight, will, by means of the same intellectual faculties, hereafter know his HEAVENLY FATHER, who loves him better than even his mother doth, and who will bless and provide for him beyond her fondest hopes and expectations. A further interval, however, must pass, before this happy prospect will be sensibly realized in any degree, but as soon as the child discovers understanding, the mother may begin to prepare him to love and obey his greatest Benefactor, by calling forth the affections of his heart towards herself, and the partner of her parental duties.—It will be a pleasing task to the affectionate mother to win the love of her dear infant, and teach him to love and honour his Father; nor, when the end is considered, will it be an unpleasant one, to influence him to fear them both, sufficiently to restrain him from doing what he ought not to do, and to habituate him to obey command.

The means to effect these important purposes are simple and easy, and surely the hope of promoting the glory of God, and the eternal happiness of her child, will give strength to her resolution, and animate her exertions. Before children can talk, or even understand *words*, they become adepts in the universal language of *signs*; and they are by nature physiognomists, to these useful faculties, as substitutes for *speech*, the mother then, must have recourse, for

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for making first impressions. As soon, therefore, as the child evidently makes observations, the mother should resolve to be decided in her behaviour to him, that he may clearly understand from her countenance and the tones of her voice accompanied by appropriate actions, whether she is inclined to indulge his desires or not; and her indulgence should depend entirely upon the thing he desires being proper for him; if the contrary, it should certainly be withheld, for does not the ALMIGHTY act in this manner towards his children? Besides, where is the kindness in giving poor little creatures, who are not able to judge for themselves, things which may prove injurious to them either in respect to their bodies or their minds. But it is not long that the observation of children is confined to the looks and actions of those who are about them; they certainly very early pay attention to words, and by an association of ideas connect them with tones and gestures in a manner not to be conceived by human reason; a mother or nurse therefore may properly add a few short phrases to the signs she uses in governing the temper, and directing the mind of the infant. "You may"—"You must not"—"No, no"—"Good child!"—"Naughty child!"—"Mamma loves the little boy!"—"Mamma will not love you," &c. &c. These phrases will soon be understood, and will have great effect, if the conduct of the mother and nurse be uniform, and she keep strictly to the rule of never letting a child have the thing he cries for, because he cries,—if it be such as he may be indulged with, it should be given him when he leaves off crying, if improper, it should be absolutely taken away; and while a child is so young that he cannot be expected to have self-command, it is more advisable to endeavour to divert his attention to some proper object, than to hold a long contest with him,—he will learn by degrees that he will not gain any thing by crying, and will acquire a habit of submission.

The mother should also endeavour to make her infant as soon as possible feel his dependence upon her for his daily food,

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food, (which is at first his principal object of desire), for which purpose, as soon as he is old enough to be taught it, the little engaging "Pray! Pray!" should be demanded before the favour is granted; and a kiss of gratitude to dear Mamma, for what she has been so good as to bestow, should be required at the conclusion of his meal: this will produce a habit which may be carried on to prayer and thanks-giving when the child becomes capable of religious acts.

An infant should also be made sensible that his mother is superior to him in strength, and that it will be in vain to struggle against her; which may easily be done by proper resolution, by holding him fast for instance, or taking away the thing he struggles for, saying at the same time in a calm but decided tone, "You must give up, or leave off—or how foolish it is for a child to think he can get the better of Mamma, who can do what she pleases with him." A nursery-maid may practise this, if the child is at a distance from his mother; but where parental authority can be called in, recourse should be had to it.—Threatening to tell Mamma, or carry him to her, will, in general, be sufficient to bring a naughty child to order, when he is old enough to understand what is said to him.

When a child becomes capable of distinguishing one person from another, he (from a natural impulse of attachment perhaps) is unwilling to go to strangers, or to any but his parents, and his nurse; however endearing this preference may be to the person to whom it is shewn, it should not be indulged, for it will lead to the idea, that the rest of mankind are enemies; and an Infant Misanthrope is an unnatural character: Neither will a child who is accustomed to shun strangers, be pre-disposed to love his neighbour as duty requires of those who have sense to know what the term means.—On the contrary he should be accustomed to receive caresses and kindnesses from every body who chuses to notice him. Instead of the methods we are recommending, how often do we see the little tyrant commanding where he should supplicate, and showing

VOL. I.

I I

all

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all kinds of caprice, while those who ought to keep him in
subjection yield to his passionate humours, and by yielding
nourish them. This is not the way to imitate the AL-
MIGHTY FATHER, or to prepare his adopted child for obey-
ing his holy will.

We have before observed, that children soon learn the
meaning of words and phrases; those who are about them,
therefore, should be very careful how they talk to them;
for the first six months perhaps it is of no consequence
whether they hear sense or nonsense, as the great object of
the nurse then is, to enliven, and to excite her little charge
to take notice of objects; but from this time caution should
be used in this respect; every thing an infant looks at, or
which is shewn to him, should be called by its right name,
with distinct articulation, and he should be suffered to
handle and examine whatever attracts his attention, that he
may gain some general ideas. Here will be scope enough
for nursery-prattle, and the child will be better amused in
this way than if he had the continual noise in his ears of
a jargon perfectly unintelligible to him.

Instead of being carried about all day during his waking
hours in his nurse's arms, he may now be trusted on a car-
pet, to amuse himself, when, at the same time that his
muscles gain strength by voluntary efforts, he will acquire
useful experience; at these times no further restraint should
be laid upon him, than to keep him from things improper
or hurtful;—this rule, however, should be invariably ob-
served, not to let a child, during its infancy, have a variety
of play-things at the same time; for whatever divides atten-
tion and requires choice, puts him upon mental exertions
beyond the strength of his intellectual powers, which is
very injurious to the tender unexpanded mind; but as soon
as the child is evidently tired of the first play thing it should
be exchanged for another. No more talking is necessary
while a child is thus employed, than merely to invite him
to admit the person who attends him at the time, to enter
into his sports, when she will have opportunities of assisting
him

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him in the acquisition of new ideas and of regulating his
temper, if there should be occasion; but a child who is
suffered to amuse itself in this way, is seldom out of hu-
mour.

A proper proportion, however, of the usual nursing-exer-
cise will still be requisite, at which times talking may be very
proper, but it should be of the kind to inform, and not to
puzzle the infant. These are the seasons for shewing a child
new objects, and telling him their names; also for exercis-
ing his memory by asking him questions, "What does the
cow say?" "What does the dog say?" &c. Which he will
answer by attempting the sounds his nurse has previously
taught him, or by significant actions. Here then will be an
ample field for nursery-conversation, without having re-
course to the language of rapturous admiration, which
certainly takes greater effect upon the mind of a young
child, than many people would be ready to believe. We
must, however, allow the mother to think her own the
sweetest and dearest of all babies, and if in the moment of
fondness expressions of this sentiment escape her, they are
excusable; but she certainly ought to avoid directing the at-
tention of the child to articles of finery; and to refrain from
praising his beauty and wit in his presence, lest he imbibe
the principles of pride and vanity, which should never find
a place in the heart of a human creature, who is under a
solemn engagement to renounce them. Humility is the
ground-work of Christianity, and if the foundation be under-
mined, what will the superstructure be? The child whom
our blessed Saviour selected as a pattern to his followers,
was remarkable for this virtue; "Unless ye be converted
and become as little children, said our LORD, ye shall not
enter into the kingdom of heaven. Whosoever, therefore,
shall humble himself as THIS LITTLE CHILD, the same is
greatest in the kingdom of heaven. The mother, then,
who is anxious that her her child should finally take pos-
session of that eternal inheritance, to which he received a
title at his baptism, must cultivate the virtue of humility
instead

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instead of its opposite vice, *pride*; and in respect to *vanity*,
what have poor mortal beings, subject to instant death and
consequent corruption, to be vain of? If they look beauti-
ful to the eye for a few short years, they will at length fade
away like the flower of the field, and become the food of
worms!

Though on a subject of infinite importance we have
thought it proper to write in a serious manner, we should be
sorry to pass with young mothers as cynical or dictatorial;
we can assure our readers, that our only aim is to increase
the *comforts of mothers*, and the *pleasures of infancy*; and
that we have the sanction of experience and observation
for the assertions we venture to make, that both these ends
will be answered by the simple method of management we
here propose.

(To be continued.)

EXAMINATION OF BOOKS FOR CHILDREN.

ART. I.—Bible Stories, memorable Acts of the Ancient Patriarchs, Judges, and Kings, extracted from their original Historians, for the Use of Children, by William Scolfield. In 2 vols. price 4s. Philips. 1802.

WHEN a writer in his introductory discourse condemns
all his cotemporaries who have written before him on the
subject he takes in hand, and promises to supply their de-
ficiencies, our curiosity is naturally excited to examine with
particular attention a work thus ushered into the world.
This effect, the Preface to the book before us immediately
produced in our minds; nor were we actuated to the re-
search by the sole motive of curiosity, but still more pow-
erfully impelled by that regard for the SACRED WRITINGS,
and the best interests of the rising generation, which makes
us anxious that children should be preserved from the at-
tempts

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tempts that are made in various ways, to corrupt the foun-
tain head of Divine Truth; and that they should be taught
the WORD OF GOD in its genuine purity of FAITH and
DOCTRINE.

In the account of the *French Encyclopedia*, copied from
the *Abbé Barruel*, at the beginning of this number of our
work, our Readers were informed of the insidious arts made
use of by the Anti-christian Conspirators to overturn the
Religion of Christ through the medium of that compilation;
but, besides the *Encyclopedia*, there were numberless
books in concert with it, of the same malignant tendency,
which were industriously circulated about in the world, and
introduced by degrees into schools and families under the
various forms of *Systemes of the Earth, of Morals, &c. &c.*
and at length of books expressly written for the *lower orders*
*of people*, and for *children*. Inconceivable mischief has
been done to the cause of truth and virtue by means of
these publications; and (since the *French Revolution* in
particular) instruments of the same kind have been em-
ployed for the same pernicious purposes in this country.
Whether the work before us is to be classed with books of
this description or not, our Readers, we hope, will be able
to judge from the review of it we shall lay before them.

Let us first examine the title-page—and here we may ob-
serve, that the HISTORIES IN THE BIBLE are put upon a
level with *common histories for children*, and the sacred
writers who penned what the HOLY GHOST dictated, are
ranked with the *authors of profane history*, by calling them
what they never pretended to be, *original historians*.—
What must we think, at the first glance, of the design of a
work, who thus openly affronts the DIVINE AUTHOR of that
inestimable Book, which was written by his own immediate
inspiration;—but we will now turn to the Preface.

' The following book (says the author) is the production of
a parent who could not find, among the numerous works which
for the last twenty years have been published for the use of
children,

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children, ONE which he could with complete satisfaction put in-
to the hands of his own.

' The works lately written for the perusal of children are very
different from those which they were accustomed to read twenty
years ago; but are they better or worse ?

1. 'They are much more encumbered with abstract and general propositions. The meanest narratives formerly written for the use of children, had at least the merit of going strait forward, and of stating in every sentence some fact to keep alive attention; or some picture to engage imagination. They did not stop at every turn to moralize in language which no child's understanding can comprehend, and no child's temper relish.

2. ' The old books described the real temper and passions of human beings. Their scenes were supernatural and impossible, but their personages were of our own species*. The modern books, on the other hand, abound in real scenes, but impossible personages. They would not for the world astonish the child's mind with a giant, a dragon, or a fairy; but their young people are all so good, and their old people so sober, so demure, so rational, that no genuine interest can be felt for their adventures. No two things can be more unlike than the real inhabitants of the world, and these wonderful personages; their proceedings are destitute of the firmness and vigour of a healthy mind, and their records are artificial, repulsive, and insipid.

3. ' The modern improvers have left out of their system that most essential branch of human nature the IMAGINATION. Our youth, according to the most recent systems of education, will be excellent geographers, natural historians, and mechanics; they will tell you from what part of the globe you receive every article of your furniture, and will explain the process in manufacturing a carpet, converting metals into the utensils of life, and clay into the cups of your tea-table, and the ornaments of your chimney; in a word, they are exactly informed about all those things, which, if a man or woman were to live and die without knowing, neither man or woman would be an atom the worse. Every thing is studied and attended to, except those things, which *open the heart*, which insensibly initiate the learner, in the relations and generous offices of society, and

* Are giants, dragons, and fairies then of our own species?

enable

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enable him to put himself in *imagination* in the place of his neigh-
bour, to *feel* his *feelings*, and to *wish* his *wishes*.'

That parent we think must be very fastidious, who can-
not find amongst the innumerable books which have been
written for children, in the course of twenty years, even
ONE to suit his taste! However, we will not enter into a
dispute with the author concerning the comparative merits
of the productions of former and modern writers, as what
he says on this subject does not apply, in our opinion, to
the book before us, unless he means to recommend the
SACRED VOLUME, as a book to be preferred to all others,
for exercising the *imaginations of children*—but perhaps
we shall be better able to understand him as we proceed.

' IMAGINATION (says he) is the *ground-plot* upon which the edifice of a *sound morality* must be erected. Without *imagination* we may have a certain *cold, arid, circle of principles*, but we cannot have *sentiments*: we may learn by rote a *catalogue of rules*, and repeat our lesson with the exactness of a parrot, or play over our tricks with the decility of a monkey; but we can neither *ourselves love*, or be *fitted to excite the love of others*.

' IMAGINATION is the characteristic of man. The dexterities of logic, or of mathematical deduction, belong rather to a well-regulated machine; they do not contain in them the *living principle of nature*. It is the *heart* which most deserves to be cultivated, not the *rules* which may serve us in the nature of a compass to steer us through the difficulties of life; but the *pulses* which beat with *sympathy*, and qualify us for the *habits of charity*, reverence, and attachment. The *intellectual faculty* in the mind of youth is fully entitled to the attention of parents and instructors; but parents and instructors will perform their office amiss, if they assign the *first place* to that which is only entitled to the second.'

That this is the language of modern *philosophy* we
scarcely need observe, and we hope every parent who has
not unfortunately imbibed its principles (which by their na-
tural tendency, and the just judgment of GOD bring the
mind

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mind into *spiritual darkness*), will discern the folly, as well as wickedness, of leaving children to form their own principles, and regulate their own manners, without *lesson* or *rule*, as the wild flights of an unbridled imagination shall direct; instead of teaching them the *lessons* given to mankind by DIVINE WISDOM, and the *rules* prescribed by DIVINE AUTHORITY—for *bringing every thought into captivity to the obedience of CHRIST*, as the Gospel requires*. Logic and mathematics, we are ready to allow, do not contain in them the “ *living principle of our nature*, ” neither is it to be found in the *feelings* of that *false sympathy* which so far from qualifying those who indulge it for the “ *habits of charity, reverence, and attachment*, ” destroys them all, and substitutes the fictitious virtues of *philanthropy, mental energy, and sensibility* in their stead†.

How the heart is to be cultivated by the force of imagination only, is to us inconceivable?—We are told by GOD himself, that *the imagination of the heart of man is evil from his youth*, and we are persuaded that this will be fully exemplified in those who have been accustomed in their earliest days to be led by it.—But let us see what the author has to say of his own book.

‘ Many arguments can scarcely be necessary to recommend the object of the particular selection, which is here submitted to the judgment of parents. The following *narrations* surpass in interest any specimens of narration which can be found in the world. *Scenes of pastoral life, and patriarchal plainness, are the fittest that can be imagined to form the first impressions which are to be made upon the memories of children. There is a style now in fashion, and which, more or less, infects every book for children, which has been written for the last hundred

* 2 Cor. x. 5.

† Our Readers who have perused “The Pilgrim Good Intent,” will doubtless recollect the admirable manner, in which the author of it has allegorized the *true* and *false virtues*, in his description of the Pilgrim’s visit at the house of the former, which he mistook for the *House Beautiful*, the habitation of the Christian Virtues.

years,

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years*, stamped with the ultimate refinements of a high civili-zation, and full of abstract terms and universal propositions. Why should we debauch the taste of our children by presenting this as the first object of their attention and admiration? Why should we confuse their little intellects, and vex their little hearts with words, and phrases, and paragraphs, and chapters, which they cannot comprehend.’

An inattentive reader might be led to suppose, from what the writer here says, that he entertains the highest reverence for the BIBLE, but we may observe that he is speaking of *those narratives only* which he has seen fit to select, and which, upon examination, will be found to be mutilated in such a manner as to divest them of every thing that particularly distinguishes Sacred History as the *repository of Divine Revelation*, the work of *Inspired Writers*. —They are preferred by this author to other histories merely on account of “the scenes of pastoral life, and patriarchal plainness,” which he wishes to contrast with the improvements of art and science in civilized society, with a view, as we may judge, to dispose the minds of children for that *liberty and equality* which is the ultimatum of modern philosophy.

‘ It has been a modern improvement (says this author) in the art of education, to take the Bible from our children, and find out other books to put into their hands in its stead. There is some degree of good sense in this. The *mysteries of Religion*, it may be, are not proper topics upon which to exercise the imperfect, and infant understandings of children. There are many things *dry* and *repulsive* to the apprehensions of children to be found in the Bible, and the rituals of the Mosaic system, as well as many other things which might be mentioned, are matters which it is not the part of a *Christian parent* early to put before his son: he would not wish to *disgust* him with the *abstruseness of Scripture*, before his mind was ripe enough to feel its merits.

‘ But it has not been immediately considered how much we lose for the cultivation of the youthful mind by laying aside the

* In a former part the author limits the exceptionable books to the last twenty years. See page 245.

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Bible. Some of my readers may be old enough to have been educated under the exploded system, and to recollect the infinite delight they experienced in reading the STORIES of Isaac and Rebekah, of Jacob and Esau, of Joseph and his Brethren, as well as many others variously dispersed through the Sacred Volume. There are no STORIES in the world so exquisitely fitted to interest the imagination. There is no language in which STORIES can be told so simple, so dignified, so natural, and so impressive as that in which these STORIES are told.

'The stories here selected are entirely detached from the greater mysteries of Religion. I would advise that they should be read merely as historical, as tales of ancient times, and a selection made for the pleasure of children. I would reserve for a somewhat riper age, the exquisite pleasure of the discovery, that they have a further importance beyond what the child originally apprehended, and belong to a system in which we are so many ways interested.

'By following this plan we shall gain a point of the utmost value. The present volume will probably prove to the child, a posy of sweet smelling flowers, without one shrub of evil scent, or a single thorn, to detract from the pleasure it is able to afford. As the child grows up, he cannot fail to entertain a respect for the magazine from which he will ultimately learn all these beauties are drawn. He will have none but pleasing recollections associated with the SACRED VOLUME. This foundation, if built upon by a skilful architect, is perhaps the happiest commencement which can be desired for a sincere and manly sentiment of Religion.'

The Christian parent will certainly join with the author in lamenting the change which has taken place in respect to the substituting other books for the Bible in the education of children; and we agree with him in opinion, that young minds should be initiated by degrees, and by means of selections into the thorough knowledge of the Scriptures; but we cannot think any parent, who deserves the name of Christian, would prefer to the BIBLE itself, or to selections, in which the great truths of Divine Revelation are gradually taught, a compilation from which every trace of Revealed

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Revealed Religion is attempted to be obliterated, as is evidently the case in the work before us.

In the study of the Bible, the first Questions that arise certainly are, who was the AUTHOR of this wonderful book, and for what purposes was it written?—An Apostle, instructed by the DIVINE AUTHOR himself, has given an answer. ALL SCRIPTURE (says St. Paul, when writing to one who had known the Scripture from a child) was given by the INSPIRATION OF GOD, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of GOD may be perfect, thoroughly furnished unto all good works*. Is such a book as this then to be regarded merely as historical, as containing tales of ancient times?—Though a principal part of the Holy Writings is in the historic form, as best adapted to the perceptions and feelings of mankind in general, all the great truths of Divine Revelation are conveyed in them; and the doctrines of true Religion are so intimately connected and interwoven with the narrative, that it is impossible to separate them, without breaking in upon the design of the DIVINE AUTHOR—the presumption of such an attempt must surely appear to every one who believes that the HOLY SCRIPTURES were really written by the inspiration of GOD; and those who believe otherwise, are not the persons we should look up to for selections of Scripture for the use of children, for they are not themselves capable of understanding the dictates of Divine Wisdom—they are become vain through their foolish imaginations, and their foolish hearts are darkened†. From men of this description then shall we expect our children to learn true wisdom? No; let us teach them to shun such teachers, as those whose mouth is an open sepulchre, who flatter with their tongue, while the poison of asps is under their lips.—but let us proceed with the Preface.

'One principal impression under which these little volumes have been compiled (says the author) has been the desireable-

* 2 Tim. iii. 15, 16, 17.

† Rom. i. 21.

‡ Psal. v. 9. Rom. iii. 13.

ness

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ness of preserving the *exact phraseology of the BIBLE*. To detail the histories here recited, in any other language than their own, strikes the ear of the compiler as having something in it of the nature of *sacrilege*. There are very obvious reasons why the phraseology of the *original stories* is greatly to be preferred.

1. The translation of the Bible in ordinary use amongst us, is a literal translation, and therefore best preserves that enchanting simplicity and nature, which characterises the *original writers*, and are so admirably in harmony with the *manners* and *adventures* which these writers record. 2. Our translation of the Bible being now two hundred years old, and having been made precisely at that period when our language assumed a fixed and determined form, the phraseology has an air of *venerableness* and *antiquity* about it which gives it a peculiar charm. 3. Every *interesting tale* becomes associated in the memory of its hearer with its own appropriate dress, and will not bear to be clothed in a new and second dress, without giving to the mind an injurious sensation. I am therefore of opinion, that the *narratives* of the Bible should by all means be first conveyed to the youthful mind in the *very words* which more strictly belong to them, and which must unavoidably be their clothing at the period when the BOY STUDENT comes to put on the *character of the MAN*.

‘For these reasons it is upon very *few occasions*, and with *extreme reluctance*, that any single word has been exchanged in the course of these *STORIES*. Of what use then, an inattentive reader might ask, is this compilation? Of the greatest. No person has been accustomed to the intercourse of children, if he has at the same time been impressed with any sentiment of discrimination and scruple, without anxiously wishing, that, even in the best books calculated for the use of children, he had the power, *by the touch, as it were, of a FAIRY WAND*, of separating the *substance of the book* from those *accidental appendages* which on various accounts, as *too minute*, or *too general*, or *too dry*, or *too elevated*, he perceives to be *entirely foreign to his subject*.

‘It is *this separation* which is attempted in the present compilation. The compiler recollected in the first place what were the stories which had seized most forcibly upon his youthful imagination. He was educated according to the *old mode*, and had read through every word of the *Old and New Testament*, before

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he was *seven years* of age. The memory therefore of his early impressions served him as a guide in the sketch of his undertaking. Having drawn these stories together, he soon felt that with a little ingenuity and contrivance, they might be made to form a sort of *regular chain* of the history of most of the more memorable events and revolutions of *Jewish affairs*. This idea, therefore, he immediately incorporated into his plan. No attempt is here made to enter into that detail and subtlety of explanation which might be required in the genealogist, or the chronologer; yet enough is given to enable the youthful reader of this compilation to recall his old impressions, when he comes to peruse the history at large, and to say, “*With the grand incidents and outlines of this story I am already acquainted.*” The consequence will be, that, if he were to live to the age of the patriarchs themselves, he would never cease to recollect, and to recollect with delight, the great *adventures* of their lives.'

However plausible the arguments here used in favour of the *phraseology* of the Bible, we cannot suppose the author sincere who talks of those things as *adventures* and *accidental appendages*, which we are expressly told “*happened*,” (or were ordered by a particular Providence to take place) for *EXAMPLES*; and which by the *immediate inspiration of GOD*, were written for our *ADMONITION* upon whom the ends of the world are come*. To alter these things (that is the *narratives of HOLY WRIT*) so as to destroy the force of the *example*, and take away the *admonition*, is impious indeed! Yet this author, so tenacious of the Bible phraseology, is not afraid to separate from the page of *DIVINE INSPIRATION*, with “*his FAIRY WAND*,” whatever to his perverted understanding appears “*too minute, too general, too dry, or too elevated,*” and “*in his maturer years*, when the BOY STUDENT (we presume) has put on the character of the MAN,” retains only what struck his youthful imagination, when he had neither *judgement of his own nor parental instruction* to guide him!

What impressions could be received “*under the age of*

* 1 Cor. x. ii.

seven

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seven years,” from an indiscriminate perusal of the Bible, that could enable a writer “with a little ingenuity and contrivance, to form a regular chain of the history of the more memorable events and revolutions of the Jewish History,” we were at a loss to imagine, till by turning over the pages of his work, we discovered that the ingenuity and contrivance consisted, not in connection and uniformity, but in detachment and incoherence; in an outline, (if such it may be called) irregular, twisted, and broken, as might best answer the purpose of the compiler, by destroying the effect of that SACRED VOLUME, in which there is such perfect harmony and agreement in all its parts, though written by different hands, and at different periods of time as prove its Divine origin beyond a doubt, to the unprejudiced mind.

Our suspicions of the invidious designs of this author, will not, we trust, be thought unfounded, after reading the following part of his Preface; but we beg our readers to bear in mind, that he is a strenuous advocate for retaining, in Scripture lessons for children, the exact phraseology of the Bible.

'One alteration (says he) which runs through the present volumes, is the substitution of the word "JEHOVAH," in lieu of the English translation, "THE LORD," the most uninformed reader can scarcely need be told that, whenever the word LORD in capital letters occurs in our received translation of the Old Testament, the word in the Hebrew is JEHOVAH. I shall therefore scarcely be censured for rendering our literal English translation of the Bible in this one point more literal than the translators themselves have left it. By this method I have put it in the power of the parents or instructors to explain the STORY in the manner which to their different modes of thinking shall appear most expedient. Those parents or instructors who are of opinion that we ought not to attempt to initiate the mind at a very early age in the higher mysteries of religion, will explain the word JEHOVAH as the individual designation of the GOD of the Jews.

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Jews. They can have no more reasonable objection to this term, than to the names of the Gods of the Greeks in Homer, or the Gods of the Latins in Ovid; and need unfold nothing more to the scholars, than that general idea of invisible agents and superior natures, which has existed in all ages and countries, unless a few of the most savage nations are to be excepted. The GOD of the Jews is the competitor and adversary of the Gods of the surrounding nations; in all the contests between the parties, their opponents reposed their confidence in their national Divinities, and the Jews in him who was regarded as their protector, and who had fixed the religious homage of their earliest progenitors. Those parents and instructors, on the other hand, who are of opinion that youth cannot be too early initiated in the sublimest doctrines of Christianity, and that we ought particularly to seize upon the tender minds of children, to make upon them those profound impressions by which their eternal welfare may be decided, will of course expound the term JEHOVAH, by the purest and most spiritualized definition of a FIRST CAUSE, and will inform their pupils that this is the AWFUL and INCOMMUNICABLE NAME by which the FIRST CAUSE himself has thought proper to make himself known to the children of men.'

Since the name of JEHOVAH and the LORD are synonymous, it may perhaps appear at first sight a matter of indifference which of them is adopted in the narrative of Sacred History; but, to the unlearned reader who has not been told that the latter is a translation of the former, it is by no means so, for the word JEHOVAH (as the author himself points out) may be considered merely as a "name or title, by which the tutelary GOD of the Jewish nation was designated," whereas that of THE LORD conveys an idea of SUPREMACY and ALMIGHTY POWER—GOD OF GODS, and LORD OF LORDS, the SUPREME BEING. That the former is the light, in which alone it was this author's intention to present the LORD JEHOVAH to the imagination of children, the mutilated lessons which he has prepared for them plainly shew. Let Christian parents then consider seriously, whether it is consistent with that FAITH which they are bound to maintain,

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tain, and in which they have solemnly engaged to educate their children, to put into their hands, a book, in which, by the wicked contrivance and ingenuity of a presumptuous author, the GREATEST OF ALL BEINGS is placed upon a level with the idols of those Heathen nations, whose infatuated followers were cut off by the just judgments of the only TRUE GOD, THE CREATOR and GOVERNOR of THE UNIVERSE; and let them not suffer themselves to be betrayed by the plausible conclusion of this Preface, to permit their children to read, with a view to prepare them for the future reception of those Divine truths on which their eternal happiness depends; lessons, from which these sublime doctrines are systematically excluded.

We will now take a view of the work itself, in which we think the reader will see with us "the Man with the Mask, in a changeable coloured garment," described in THE PILGRIM GOOD INTENT, "cutting the leaves out of the Sacred Volume, and conducting the unsuspecting traveller into the Temple of HERESY *." But let us first call to the reader's recollection what the compiler of these lessons professes to do for the use of young readers, namely, "to draw together, by his own ingenuity and contrivance, the SCRIPTUTE STORIES (as he calls them) which had made the deepest impression upon his youthful mind, in order to form a REGULAR CHAIN of the history of most of the more memorable events and revolutions of JEWISH AFFAIRS." He does not indeed promise to give an account of mankind in the first ages of the world; yet, affected as his mind was at his first perusal of the BIBLE, with the extraordinary histories it contained, and the wonderful sublimity of its phraseology, it appears inconsistent, that the account of the Creation of the World, of the Fall of Man, of the Deluge, and the subsequent dispersion of Mankind, should have made no impression upon his memory, but it was no part of this author's plan to represent to the youthful imagination the GREAT JEHOVAH (whom he presumptuously styles "the

* See page 159.

competitor

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competitor and adversary of the Gods of the Heathen nations") as the SUPREME BEING, the CREATOR and GOVERNOR of all things. He *therefore* begins his history as follows:

'Now Jehovah said unto Abraham, Get thee out of thine own country, and from thy kindred, and from thy father's house, unto a land that I shall shew thee;'-and in pursuing the history, he ingeniously contrives to omit the PROMISES of GOD to Abraham concerning his SEED, in whom all the families of the earth should be blessed; and every circumstance which marks the character of this patriarch as "the Father of the Faithful," and the "Friend of God;" he represents him merely as a venerable old man, who leads a PASTORAL LIFE in great simplicity of manners, wandering about as a stranger and pilgrim upon earth, with no particular end in view-as turning one wife out of doors, for no other reason than to comply with the jealousy and caprice of his other wife-The institution of the Rite of circumcision is omitted, and Abraham's sacrifice of Isaac,-the history of Lot, and the destruction of Sodom and Gomorrah are left out; and the beautiful history of Abraham's Steward going to Mesopotamia to get a wife for Isaac, is so mutilated as to afford nothing for the youthful imagination to work upon, but the plainness of patriarchal manners.

The history of the patriarch Isaac is contrived after the like manner, to keep out of sight the promises of GOD respecting the SEED in whom all the families of the earth was to be blessed. The young reader may indeed learn, that Isaac and Rebekah had twin sons; but no mention is made of the LORD's prediction, that the elder should serve the younger.—The account of Esau's selling his birth-right is omitted; but the history of Jacob's deceiving his father, and Esau's consequent distress, is given at full length, with the alteration of a few words only; but for want of knowing THE PROMISES to which the peculiar blessing of the LORD was attached, the blessing pronounced by Jacob upon each of his sons must appear as the spontaneous effusions of paternal affection, the wishes of the FATHER, rather than the predictions of the PROPHET—Jacob's obtaining the first blessing must also appear to the unassisted imagination of the young reader as an act of mere subtlety to obtain temporal advantages

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over his elder brother; but lest it should fail to produce this ef-
fect, the following verse, the entire fabrication of the scrupulous
compiler * is added.

'So because Jacob did this wicked thing, and by fraud circum-
vented his brother, Jehovah drove him from the face of his brother,
and from his father's house, and made him an outcast and a ser-
vant in a foreign land twenty years.'

That some chastisement was intended for the act Jacob had
committed may reasonably be supposed, but the ALMIGHTY
had still greater purposes to answer, by sending him away, as
we may learn from the vision with which he favoured the pa-
triarch the night of his departure, when the LORD renewed to
him the Divine Promise he had before made to Abraham and
Isaac, together with a personal promise, for the comfort of Jacob,
and the support of his faith; but this is omitted, by the com-
piler; and Jacob's history, during his abode with Laban, is given
in mutilated chapters, in such a manner as to destroy the parti-
cular instruction intended to be conveyed by them; and all the
most striking circumstances of Jacob's history in his journey to-
wards the place of his nativity, namely, the vision of the an-
gels, Gen. ch. xxxii.—his prayer,—his wrestling with the an-
gel,—the LORD's appearance to him at Bethel,—his clearing
his house of idols, and building an altar at Bethel are omitted.
The vision which Jacob had at Beersheba, and the command he
received from the LORD to go into Egypt are omitted; also
Pharaoh's allotment of the land of Goshen to the family of Jacob,
and many other particulars essential to the patriarchal history.
In short, such is the mist in which Infidelity has contrived to
envelop the history of the Patriarchs, that the youthful eye will
not discern through it, the GREAT JEHOVAH in his adorable
attributes, of power, wisdom, goodness, and truth.

'Thus far, however, the compiler has succeeded, he has by
his ingenuity contrived to make the history of Abraham, Isaac,
and Jacob appear like common histories, to the untutored appre-
hensions of children; and it is a chance if they even take notice
as they read it, that a great nation was, in process of time, to
proceed from them, and that the land of Canaan was to be their

* To detail the histories here recited in any other language than their own, strikes the ear of the compiler as having something in it of the nature of saeri-lege.—AUTHOR'S PREFACE. See page 252.

inheritance,

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inheritance, nor is there any intimation given why the other na-
tions were to be cut off.—What ideas children will form from
their own imagination of the Patriarchs, or of JEHOVAH their
GOD, from these lessons we cannot conceive—but they must
necessarily be very erroneous ones.

'In the History of MOSES, the LORD's appearing to him
in the burning-bush is mutilated. Ver. 5, 6, 8, 9, 11, are omit-
ted; also ver. 13, to the end of the chapter, excepting ver. 16
and 17.—Every circumstance which distinguishes Moses in
the Sacred Page, as the chosen leader and law-giver of Israel, the
mediator of GOD's covenant, respecting the temporal promises
made to the descendants of Abraham, Isaac, and Jacob, also all
the miracles which were wrought to prove his Divine Mission,
and to display the almighty power of the LORD JEHOVAH, are
omitted.—Instead of the history of the Plagues of Egypt we
have this spurious verse. And Jehovah came unto Pharaoh in
the visions of the night, and commanded him concerning the chil-
dren of Israel, and he said, except thou let them go, I will plague
thee, and thy servants, and all the land of Egypt, with grievous
plagues. And Pharaoh was afraid, and he rose up in the night,
he and all his servants,—after which follows Exodus, chap. xii.
ver. 31, 32, 37, 38, 40, 41.—The institution of the Passover,
—the death of the First-born—the passage of the people of
Israel through the Red-Sea,—the giving of the Law from Mount
Sinai,—the preparing the Tabernacle,—the institution of the
Priesthood,—the murmuring of the people in the Wilderness,
and the miracles wrought for their relief; in short, every cir-
cumstance that distinguished them as a peculiar people, having
the LORD JEHOVAH for their KING, as well as their GOD, is
omitted:—Moses, indeed, is described as sending spies to
search the land; but their report and rebellion are omitted.—
Joshua and his conquests are not mentioned.—No account is
given of the Judges before Samsan; but his history is related
with little mutilation.—Here is a great deal for the imagination
to work upon, if it be given to a child without explanation.—
The history of the Levite, from the 19th chapter of Judges, is
introduced with some little alteration; but no account of the
destruction of the Benjamites.—The history of Naomi and
Ruth is inserted,—the early part of Samuel's history is left out;
but

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but the taking of the Ark, and the fall of Dagon's image, are intro-
duced, not, however, so as to mark the superiority of the GOD of
Israel; the Israelites desiring a king is not mentioned; but some
account of Saul's being anointed by Samuel is introduced.—Not
a word is said of the LORD's displeasure against Saul, or of
David's being anointed to be king of Israel.—The account of
David's killing Goliath is mutilated; and there are numberless
omissions besides in the history of Saul and David: the latter is
no where represented as the captain of the LORD's inheritance,
destroying by divine command, and in the power of the LORD,
the idolatrous nations; nor as the man after God's own heart,
zealous for the true Religion, and its divine ordinances; providing
for the building of the Temple, and the support of the
Priesthood.—The history of Amnon and Tamar is however introduced.
—SOLOMON's history is dispatched in a few short mutilated
lessons. His being anointed at his father's desire is related
imperfectly; as are also, his Prayer for Wisdom; his
Judgment betwixt the two Women; the Magnificence of his
Kingdom; the Visit of the Queen of Sheba; but his building of
the Temple, and every particular relating to the Priesthood, and
the Institutions of Religion, are omitted,—his idolatries, under
the name of frailties, are, however, inserted.

JEROBOAM is represented as being made king by the ten
tribes, without any mention of the Prophet Ahijah's being sent
to him.—Nothing is said of the golden calves he set up; nor
any particluars of the other kings, who reigned over Judah and
Israel as separate kingdoms, till the reign of Zedekiah, which is
comprized in very few words.—Part of the first chapter of Daniel
is then inserted.—Nebuchadnezzar's first dream is omitted; his
setting up of the golden image is given, with the history of Shadrach,
Meshach, and Abednego, a little altered, viz. "Ye servants of
Jehovah," instead of "the Most High GOD," chap. iii. ver. 26.—
A GOD, for the Son of GOD, ver. 25.—Nebuchadnezzar's second
dream is given, but the interpretation and accomplishment of it
omitted.—The history of Belshazzar, ch. 5, is inserted, with the
omission of ver. 18 to 25; these words are added for connection,
"Yet, I will read the writing unto the king, and make known to him the interpretation."—After which comes Daniel in
the lions' den; chap. 6, in ver. 20. servant of Jehovah, for Living
GOD; ver. 23, the words because he believed in his GOD, omitted,

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ted; ver. 25 to 28 are also left out. The next lesson is called
*The End of the Babylonish Captivity*, taken from the first and
third chapters of the book of *Ezra*.—The Prophets *Elijah, Elisha, Isaiah, and Jeremiah*, who make a conspicuous figure
in the histories of the *Kings of Judah and Israel* are not even
mentioned.—No further account is given of the *Jews* after their
return from captivity, but a principal part of the book of *Esther*
is added, viz. “*The Disobedience of Vashti—the Advancement of Esther—the Proscription of the Jews at the instigation of Haman—Esther’s Banquet—Mordecai rewarded—the Punishment of Haman—the Triumph of the Jews*, with which ends the selection
from the OLD TESTAMENT.

Immediately after the triumph of the Jews, in the days of Ahasuerus, and the exaltation of Esther and Mordecai, we have an extract from the second chapter of St. Luke's Gospel, under the title of "*The Vision of Angels*."—Nothing is said of the birth of John the Baptist, nor of the salutation of the Virgin Mary; but the lesson begins with ver. 1, 3, ver. 4 as follows: "*And Joseph the Carpenter also went up, &c.*—In ver. 11, instead of SAVIOUR, the new-born infant is called a DELIVERER, the words CHRIST THE LORD are omitted, also ver. 17, 18, 19.—Here ends the lesson.
We have next a mutilated account of the visit of the Wise Men of the East, from the second chapter of St. Matthew, beginning with ver. 1 and 2; ver. 3 to 7 are omitted, also ver. 10, and all the remainder of the chapter, but these words are added (altered from ver. 52 of the 2d of Luke), "*And the child grew, and encreased in wisdom and stature, and in favour with GOD and man*."

The account of our SAVIOUR's discourse with the Jewish Doctors is given from the 2d of St. Luke, beginning at the 41st ver. some expressions are altered, particularly ver. 49, my FATHER'S, for JEHOVAH'S business. We have then an account of our LORD's chusing his Twelve Apostles, to which is added, "*And JESUS taught in their synagogue, and in all places of public resort, and spoke as one having authority, and not as the Scribes,*—to which are added Matt. xiii. ver. 55, 56.

The miracle of turning water into wine at the marriage of
Cana, John, chap. 2, is inserted, but ver. 11 omitted.

A mutilated account of our LORD's discourse with the woman of Samaria is given, viz. ver. 5, part of 6, 7, 8, 9, 16, 17,

18

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18, 28, part of the 29th, omitting, "Is not this the Christ?" The intermediate verse to ver. 40, are omitted.—The *Sermon on the Mount* is omitted entirely.

Our LORD'S stilling the tempest is inserted from Matt. 8, without ver. 26. Then comes the miracle at the Pool of Bethesda, John, chap. v. to the 11th ver. only.—The miracle of feeding five thousand is inserted from Mark 6, and John, ch. 6. but our LORD's discourse with Philip is left out, and our LORD is only said to have prayed, and broken, and gave to his disciples to set before the multitude.—He is called by the people, the Prophet who was to come among the Jews.—A short account of Zaceheus is given, viz. the first five verses of the 19th chapter of St. Luke.—The account of the Widow's mite is inserted, from Mark, chap. 12; also the parable of the Debtors, Matt. chap. 18, but ver. 35, which contains the application of it, is omitted.—The parable of the two Sons is inserted Matt. chap. 21, but without the introduction to it, beginning at verse 23, to the latter part of the 31st verse.—Next comes the parable of the ten Virgins, Matthew, chapter 25, mutilated, and beginning, Behold there was a certain marriage, and the feast was appointed for the going down of the sun; and ten virgins took their lamps, &c. to ver. 11.—Then follows the parable of the ten Talents in the same chapter, and of the ten Pounds, Luke 19, mixed together, concluding with "Then his lord thrust him into the dungeon, where he continued many days."—The account of the Day of Judgment, at the end of the 25th chap. of Matt. is left out.—After this we have the parable of the Good Samaritan, from Luke, chap. 10, beginning as follows: "A certain lawyer stood up and questioned Jesus, and said Master, what shall I do to be happy for ever?" then ver. 26, "And he answering said, thou shall love Jehovah thy God with all thy heart, and thy neighbour as thyself. And Jesus answered, this do and thou shall prosper," ver. 29 to ver. 38.—Then follows our LORD's visit to Martha and Mary. The history of Lazarus is also introduced, John ch. 11, but mutilated; ver. 2 to 5 are omitted, ver. 7 to 18 are omitted, also 21 to 28; ver. 32 is omitted, excepting the very beginning: ver. 37 is omitted, also 39 to 41, after which comes, "And when Jesus had first prayed, he cried with a loud voice, Lazarus come forth." ver. 45, 46 are omitted, ver. 47 to 50 are added.—After this comes what the compiler calls "The Proclamation, our SA-VIOUR's triumphal entry into Jerusalem.—His eating of the Passover

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Passover with his disciples comes next; but nothing concerning the instituting of the LORD's SUPPER is inserted.—We have then an account of what is here called "Peter's misdoing," that is, his denying Christ when he was betrayed.—Then comes a short account of our LORD before Pilate, and the Jews desiring to have the life of Barrabas instead of that of Jesus.—The whole history of the Crucifixion is omitted; but the burial of Jesus is related.—An imperfect account of our LORD's resurrection is given, and of the disciples journey to Emmaus, Luke 24; but ver. 25 to 28 are omitted. Then comes the parable of the Prodigal Son, with which the book concludes. Not a word is said of our SA-VIOUR's instituting the Sacrament of the LORD'S SUPPER,—of his ascension—of the descent of the HOLY GHOST—the preaching of the Apostles, or the book of Revelation; every one of which is an essential part even of Jewish history.—In short, the selection from the OLD TESTAMENT is so contrived that the young reader shall form no idea of the LORD GOD, as the Creator, Governor and Preserver of the universe, as He is represented by the inspired writers, nor of that wonderful Theocracy, under which the Jewish nation lived, nor of the chain of prophecy which reaches from Adam to CHRIST: and the selection from the NEW TESTAMENT is so managed as to rob the Son of GOD of his Divinity and Messiahship, and to hide from mankind the glorious light of the Gospel, and deprive them of the hope of salvation and everlasting life, through the merits of a Redeemer; whilst the wicked may take courage, even from the BIBLE itself, as here represented, to go on in their sins without any fear of that eternal punishment which the Gospel threatens to the hardened and impenitent.'

If our readers will take the trouble of turning to the chapters and verses we here referred to, they will be able to form a judgment whether the compiler of this work has fulfilled the promises of his Preface, in any respect. Some may perhaps think that we have been too minute in our examination of this compilation; but in this scrutiny we have laboured for those who have not leisure, and for those who have not patience for such researches, and we trust we have not laboured in vain, since it has been in a matter of the highest concern. That such a book as this can

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can be published in a CHRISTIAN COUNTRY is to us surpriz-
ing! However, whilst the Word of God may be thus corrupted
with impunity, it behoves parents to be strictly on their
guard, and to examine with care every Abridgement of the
Bible, every Selection from Scripture, to see that it is ac-
curate and genuine, before they put it into the hands of
their children; since the Sacred Volume itself is frequently
employed by the enemies of Religion, as an engine of
mischief.

ART. II.—Leisure Hours; or entertaining Dialogues be-
tween Persons eminent for Virtue and Magnanimity, &c.
by Priscilla Wakefield. Third Edition. 2 vol. 3s. 1798.

THIS work contains the fruits of the *Leisure Hours* of an ingenious and approved writer. Young readers, who pursue them with attention, will certainly find much amusement, and it must be their own fault if they do not derive improvement from these volumes, in various ways; for the design of the author in composing them was not (as she tells us in her Preface) confined to one single point, that of making impressions in favour of moral virtue, by setting before children illustrious models to excite emulation; the dialogues were likewise intended to contribute to their advancement in the knowledge of history; and to their improvement in reading aloud,—purposes for which the work is well calculated.—The moral reflections with which the different examples are introduced, are also in general very good. We cannot however dismiss this work without observing, that the anecdote of the *Duke De Chartres*, produced in the second volume to exemplify the virtue of brotherly love, appears to us to be injudiciously selected for *British children*. The constitution of the nation must be overturned, as that of *France* has been, before an equal division of the fortunes of the great, and an annihilation of titles can take place, nor would society be benefited if they could, but the contrary; we therefore conceive that it is more consistent with the public interests at large to educate children to be contented with the laws and long established

lished customs of their ancestors, than to raise desires in
their minds which, if generally inculcated, would proba-
bly lead to a revolution in government; a consequence the
respectable author of this book could never wish to contri-
bute to by any works of her's, we are persuaded.—The
preliminary remarks to the dialogue between *Mustapha
Zari*, a Turkish merchant, and *Monsieur De Vanbrun*, a
Dutch merchant, are also, in our opinion, objectionable
upon the principles of our *National Religion*. The con-
trast between the two merchants is, however, very judi-
ciously drawn; and we are ready to allow, that there may
be among the Turks *individuals*, who greatly excel many
*individuals* among Christians, in moral honesty and up-
right dealing; but, in exhibiting such examples, great
care should be taken, not to lead children into the
idea, " *that virtue*" is equally " *the offspring of all the
various modes of faith, of all countries, ranks, and profes-
sions,*" for the comparison will by no means hold good,
when CHRISTIANITY is placed in its true light, against
any other mode of religion whatever.

ART. III.—*Mental Improvement; or the Beauties and Wonders of Nature and Art, in a Series of Instructive Conversations, by Priscilla Wakefield.* Fourth Edition, in 3 vols. Price 5s. half bd. Darton and Harvey. 1801.

How long it is since these volumes first made their ap-
pearance in the world we do not know; but that they have
met with the favourable reception from the public to which
they are entitled, we may judge from their being at present
in the *fourth edition*. The author has evidently bestowed
great care and pains in the selection, and has formed al-
together a considerable fund of useful materials for the im-
provement of young minds; nor are her own occasional
remarks and reflections the least valuable part of the com-
pilation. But while we do this justice to the general merits
of the work before us, we cannot but lament (as we have
done before,) that, in some essential points, the opinions of
this ingenious, and useful author, differs so widely from the
doctrines

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doctrines of that Church whose interests we feel ourselves
so firmly bound to promote, that we cannot pass over in
silence, what appears to us likely to convey erroneous opi-
nions to the minds of children educated as its members.
The passage which we have in our eye at this moment is
nearly at the end of the 19th Conversation, in the second
volume, where Mrs. Wakefield speaks of *Natural Religion*,
as a thing of which no one can doubt the existence.—The
Scripture refers to no true and *universal Religion*, but that
which was first revealed to man in Paradise—established
with Noah after the Flood—followed by the Patriarchs—
believed by the Saints and Martyrs, and acknowledged by
the Church to the present hour. *That Religion of which
JESUS CHRIST is the ALPHA and OMEGA, the BEGINNING
and the END.* Every species of idolatrous worship, every
superstitious ceremony which has been practised by the
different nations of the world, may be traced to the same
divine source; they may be proved to be nothing but cor-
ruptions of the true *Revealed Religion*.—However, we
readily subscribe to the reflections which follow the excep-
tionable passage we allude to, and which are applied by
the author to *Christianity*.—We shall, therefore, trans-
cribe them.

The perverseness of men's dispositions, and the limited fa-
culties we possess, whilst in our present state, will ever raise ca-
villers against the most clear conviction; but let us shut our ears
against their conversation, and our eyes against their writings,
contenting ourselves with the study of the New Testament, and
relying upon the assurances the Gospel offers; convinced that
this line of conduct cannot injure us, but is likely to lead
us to peace and happiness.

ART. IV.—Juvenile Anecdotes, founded on Facts, collected for the Amusement of Children, by Priscilla Wakefield. In 2 vols. price 3s. Darton and Harvey. 1798.

THESE little volumes must be particularly interesting to
children, on account of the examples they exhibit being
copied

copied immediately from nature; and the reflections occa-
sionally made by the compiler of them are such as might
be expected from the name they carry with them in the
title-page, sensible and appropriate.

ART. V.—*Youthful Recreations; containing the Amusements of a Day, &c.* Newbery. 1799.

THIS little volume has no tincture of the new School in its
composition, but is well calculated to amuse and to instruct
young readers. In one particular only we find ourselves at
a loss to form a decided judgment.—We mean in respect
to the account which is introduced of a supposed *haunted
house*. To our apprehension it is advisable to omit from
children's books every thing that has a tendency to excite or
revive the idea of *ghosts*; for if a child has previously con-
tracted a fear of supernatural agents, he cannot read such
a story as that which master *Harry Hearty* relates, with-
out its awakening in his mind sensations of *terror*, and
perhaps adding to the former impressions; though he
would find at the end of it, that the supposed *ghost* was no
other than the *house-dog*, *Jowler*;—and if a child never
had heard of *haunted-houses*, &c. such a story would cer-
tainly do harm, by putting him upon inquiries, which
would probably lead to his taking up a painful idea he
might not easily get rid of; but a pair of scissars will
easily rectify this error, if an error it be, without spoiling
the book, as the story can be spared.

EXAMINATION OF BOOKS FOR YOUNG PERSONS,

ART. I.—*The History of Susan Gray, as related by a Cler-
gyman, for the Benefit of Young Women going to Service.*
Price 1s. 6d. Hazard, Bath. Spragg, London. 1802.

THIS exemplary tale furnishes a most seasonable and
edifying lesson to girls of the lower order; and, with a little
accommodation

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accommodation to circumstances, it might be applied with great propriety to the higher classes, for the love of dress, and the desire of admiration, to which it relates, are equally prevalent, in all the different ranks of which the female part of society is composed.—This fatal propensity may, indeed, be justly considered as a pestilential disease of the mind, the baneful contagion of which is daily spreading till it is become almost universal.—If any means can check its progress they must, we think, be such as this little book affords; in which are drawn together, in the form of a most interesting and affecting narrative, all the arguments which Reason and Religion can furnish for its cure, enforced by the most striking examples of persevering Virtue,Triumphing over even death and the grave; and yieldingVanity, sacrificing principle, and reputation in search of pleasures which elude pursuit, and leave a sting behind them, destructive of peace and happiness. According to our opinion, the author of the History of Susan Gray, and her giddy companion Charlotte Owen, has employed his pen to a most important purpose, in this simple but well-written tale, which we earnestly recommend to be given to every girl on her going to service, in order to guard her, if possible, from the allurements and temptations to which she will unavoidably be exposed on her entering into the world.—It should also, we think, be put into the hands of mothers, with the view of checking in them that thoughtless vanity which frequently contributes to the ruin of their daughters. And if mistresses of families, who, without reflection allow their servants to dress in a manner unbecoming their station, would give this book a serious perusal, they surely would not fail to be convinced of the cruelty of their mistaken indulgence, and of the injury they do to society, by suffering those who are under their authority, to depart from the rules of propriety in this instance.

ART.

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ART. II.—*Scripture Biography, or the Lives and Characters of the Principal Personages recorded in the Sacred Writings, practically adapted to the Instruction of Youth and Private Families, by John Watkins, LL. D. Price 4s. 6d.*

*Philipps. 1802.*

WHEN a book, written by any learned author whose opinions we are convinced are correct, comes under our examination, we are induced by the justice due to his talents, to let his work speak for itself; in conformity to this rule we shall in the present instance produce an extract from Dr. W.'s Preface to his Scripture Biography, merely premising, that a work of this nature, properly executed, must be very acceptable to all parents and teachers who are desirous that young persons under their care should form just ideas of Scripture Characters. After speaking of the advantages of the study of *Biography*, in some respects, over that of *General History*; and of the improvement to be derived from the contemplation of the good and virtuous characters exhibited in the different stages of human life, from infancy to the last closing scene of mortal existence, Dr. W. adds:

> 'But there is a higher point in view, in which the biographical narrations of the Bible excel all others; and this indeed must be of the utmost importance—I mean the instruction which we learn from them in the things which concern our everlasting salvation. Morality may be serviceable to us in our connections with one another as members of the same society, but it can neither open nor maintain a communication with Heaven.'

> 'That Revelation which God has given to us in his Holy Word alone does this, and while we learn from it, the faith which is necessary to salvation, we are presented with numerous instances of persons who have lived and died in the enjoyment of it. By considering their examples then, we not only see the beauty of virtue, and are charmed with the excellencies of an humble, contented, temperate, and pious life, but we gather from them information, concerning "the things of the kingdom of God."

We

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‘We see what animated them in their progress through a trou-
blesome world; what enabled them to resist temptations, to
overcome difficulties, to brave persecutions, and to encounter
even the terrors of death without dismay; not the energies of
their own minds—not a philosophical indifference to pain and
pleasure, but a comfortable belief of the “ great mystery of
godliness,” which the Messiah undertook to accomplish, for the
salvation of a lost world. In the lives of these Worthies we
see the great truths of our religion elucidated, not merely in the
morality of their actions, but in the purity of their principles.
We see them witnessing a good confession in the darkest times,
bearing their testimony to the work of Redemption, living by
Faith upon the Son of God, and dying in the triumphant as-
surance of his salvation.

‘He is the centre of the system round which all the other lu-
minaries of the church have moved both before his incarnation
and since his ascension, deriving their light solely from him, and
kept in their course by the influence of his grace.

'This important doctrine runs through the following pages,
and I trust that my readers will not be displeased with me, for
endeavouring to keep their attention constantly alive to this
grand object. But though an evangelical turn has been given to
every incident where it could naturally be given, yet I am not so
full of allegory, as to admire the fancy of spiritualizing all ob-
jects, institutions, and circumstances, mentioned in the Bible.
Where a type was obvious, and the relation between natural and
spiritual objects was evident, I have readily given myself a
scope in the elucidation, and have tried to make my readers
feel the same degree of pleasure with myself.

'Yet I have studiously avoided all appearance of mysticism,
and that obscure mode of expression which tends to excite cu-
riosity, without gratifying it, and which renders plain truths
confused and perplexing, instead of being familiar and edi-
fying.

'May He, "from whom cometh every good and perfect
gift," give his blessing to this work, the design of which is to
promote the knowledge of his Holy Word, in this age of infi-
delity and licentiousness!

'To Him, FATHER, SON, and HOLY GHOST, three persons
in one undivided essence, be all honour and glory. Amen.'

ART.

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ART. III.—*The Natural History of the Earth, designed for the Instruction and Amusement of Young Persons, by N. E. Harris. 1802.*

As theories of the earth are among the instruments which
have been employed to invalidate the *Mosaic History* of the
creation of the world, “ *The GUARDIAN of EDUCATION*”
cannot but regard, with a jealous eye, every book which re-
lates to the *Natural History* of the Earth, lest what has been
done with such fatal success for readers of a *larger growth*,
and more matured understanding, should be attempted for
*children*. But we are happy to say nothing exceptionable
is to be found in the work before us; on the contrary, it is
calculated to *prevent* the mischief we are fearful of, by con-
veying just and accurate ideas of the various works of
creation on which it treats, and the style and composition
of the book shew, that it is the work of no ordinary
writer. We will give an extract from the first chapter, as
a specimen of this pleasing and useful publication.

‘THE EARTH.’

'To begin with an account of the situation of the earth, as given us by astronomers and geographers, seems unnecessary; there are few readers, however young, but know that it is one of those bodies distinguished by the name of planets; that it hath a motion with other planets round the SUN, from which, being performed in a year, arise the seasons; that it has another motion, performed like a wheel, upon its own centre; whence come the vicissitudes of day and night, and that its form is round.

'The beauties and irregularities of its surface, the animals
and vegetables, the shrubs, the flowers, and the insects, it
produces, are constantly before us, to demand our admiration;
but our curiosity seldom descends below its surface, where its
productions and varieties, though sometimes less splendid in ap-
pearance, have claims as unlimited to curious contemplation.
The invention of modern writers has frequently been exercised
in describing its original beauty, such as when it first came
from the hand of its Creator; but these speculations are merely
the

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the offspring of human fancy, calculated only to amuse the authors of them. The formation of the earth is a wonderful instance of the Divine Wisdom and Power, whose operations exceed the strength of human comprehension. When, at the rebuke of God the waters fled, even sand became a barrier. Some, and these not wicked men, with a view to accommodate the appearance of the earth to their own favourite notions, have been willing to suppose it a beautiful ruin, formed from the fragments of a world more ancient. In short, the different theories of the earth, which have been formed by ingenious men, however plausible, from their inability to account for all the wonderful appearances of Nature, have been at first adopted and applauded, but in their turns forgotten. There have been some, however, among the modern speculators in philosophy, who, when examining the earth, have been so lost in the wonders of its contrivance, as to arraign Omnipotence in all the pride of Atheism; and, instead of improving in humility and thankfulness, for the blessings and the comforts which God has vouchsafed them, have doubted his existence. This must be owned has been the great fault of naturalists, instead of giving, as facts which might stand the test of rational inquiry, they have usually been busy in the theories of earth-making, which, when they had received the best polish of their authors, have proved of little more importance than the unfixed thoughts of sleeping men.

'The Readers, however, for whom this little publication is intended, have no occasion to enter into curious theories; the great outlines of Nature are themselves the most improving to the mind that meditates upon them.'

### ART. IV.—Mental Amusement, or the Juvenile Moralist.
Sael. 1798.

THIS book was evidently composed with the best intention, and it will be found by the young reader both pleasing and instructive.

### ERRATA.

Page 177, line 13, for their read those.

— 204, line 6, for confines read confuse; line 15, for their read these; line 22, for four read first.

— 205, line 25, after and add the; line 33 for the read her.

— 206, line 15, for ever read even.—The second paragraph should be added to the first without a break.—Line 33, for immortal, read innocent.

THE

## GUARDIAN

OF

## EDUCATION.

No. 5.]

SEPTEMBER, 1802.

[VOL. 1.]

### MEMOIRS, &c.

ART. I. An Account of the Death of Voltaire, from Memoirs for the History of Jacobinism. By the Abbé Barruel.

THE following extract is taken from a chapter in the Abbé Barruel's Memoirs, in which he gives an account of the general progress of the Anti-Christian conspiracy throughout Europe, and the triumph and death of the chief; but as the whole of it would be too much in quantity for the limits of our Work, we shall confine ourselves to Voltaire's triumph and death, vol i. page 350.

'During the last ten or twelve years, impiety had made a dreadful progress! the colleges had sent forth a new generation educated by new masters: they were nearly void of all knowledge, and particularly destitute of religion and piety. It perfectly coincided with Condorcet's expression, that philosophy had descended from the thrones of the north, into the very universities.* The religious generation was nearly extinct; and the revealed truths were obliged to give place to the empty sounds of reason, philosophy, prejudice, and other such terms. In the higher classes, impiety made large strides at court and in the tribunals. From the capital it gained the provinces, and the master set the example to the servant. Every one would be a philosopher, whether minister or magistrate, soldier or au-

* See his preface to his edition of Paschal's Thoughts.

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thor. He that wished to adhere to his religion, was exposed to all the sarcastic irony of the sophists, and that particularly among the great, where it required as much courage to profess one's religion after the conspiracy, as it did audacity and rashness to declare one's self an Atheist before.

‘Voltaire was, at that time, in his eighty-fourth year. After so long an absence, and always under the power and lash of the law, he could only have appeared publicly in Paris to counteract those impieties which had brought the animadversions of the parliament on him. D’Alembert and his academy resolved to overcome that obstacle. In spite of religion, they easily succeed! and ministers, chiefly adepts, abusing the clemency of Lewis XVI. obtain the recal of this premier chief, under presence that this aged man, had been sufficiently punished by his long exile; and that in consideration of his literary trophies, his failings might be overlooked. It was agreed that the laws should be silent with regard to him on his approach to Paris; the magistrates seemed to have forgotten the decree they had passed against him. This was all the conspirators wished. Voltaire arrives in Paris, he receives the homage of the sect, and his arrival constitutes their triumphal day. This man, bending under the weight of years spent in unrelenting warfare, either public or private, against Christianity, is received in the capital of his most Christian Majesty, amidst those acclamations which were wont to announce the arrival of the favourite child of victory, returning from the arduous toils of war.

‘Whithersoever Voltaire bent his steps, a crowd of adepts, and the gazing multitude flocked to meet him. All the academies celebrate his arrival; and they celebrate it in the Louvre, in the palace of the kings, where Lewis the XVIth is one day to be a prisoner and a victim to the occult and deep conspiracies of the sophists! The theatres decree their crowns to the impious chief; entertainments in his honour rapidly succeed each other. Intoxicated through pride with the incense of the adepts, he fears to sink under it. In the midst of these coronations and acclamations, he exclaimed, you wish to make me expire with glory! Religion alone mourned at this sight, and vengeance hung over his head. The impious man had feared to die of glory; but rage and despair were to forward his last hour still more than his great age. In the midst of his triumphs, a violent hemorrhage

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raised apprehensions for his life. D’Alembert, Diderot, and Marmontel, hastened to support his resolution in his last moments; but were only witnesses to their own ignominy as well as to his.

‘Here let not the historian fear exaggeration. Rage, remorse, reproach, and blasphemy, all accompany and characterize the long agony of the dying Atheist. This death, the most terrible that is ever recorded to have stricken the impious man, will not be denied by his companions in impiety; their silence, however much they may wish to deny it, is the least of those corroborative proofs which could be adduced. Not one of the sophists have ever dared to mention any sign given of resolution or tranquillity by the premier chief during the space of three months, which elapsed from the time he was crowned at the theatre, until his decease. Such a silence expresses how great their humiliation was in his death.

‘On his return from the theatre, and in the midst of the toils he was resuming in order to acquire fresh applause, Voltaire was warned that the long career of his impiety was drawing to an end.

‘In spite of all the sophists flocking around him, in the first days of his illness he gave signs of wishing to return to the God he had so often blasphemed. He calls for the priests who ministered to him whom he had sworn to crush under the appellation of the wretch. His danger increasing, he wrote the following note to the Abbé Gaultier. “You had promised me, Sir, to come and hear me. I intreat you would take the trouble of calling as soon as possible.” Signed VOLTAIRE. Paris, the 26th Feb. 1778.

‘A few days after he wrote the following declaration in presence of the same Abbé Gaultier, the Abbé Mignot, and the Marquis de Villevielle, copied from the minutes deposited with Mr. Momet, notary at Paris.

“I, the underwritten, declare that, for these four days past, having been afflicted with a violent vomiting of blood at the age of eighty-four, and not having been able to drag myself to the church, the Reverend the Rector of St. Sulpice, having been pleased to add to his good works that of sending to me the Abbé Gaultier a priest, I confessed to him; and, if it pleases God to dispose of me, I die in the Holy Catholic Church, in which I was born, hoping

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hoping that the divine mercy will deign to pardon all my faults: if ever I have scandalized the Church, I ask pardon of God and of the Church. March 2, 1778. *Signed VOLTAIRE:* in presence of the Abbé Mignot, my nephew, and the Marquis de Villeveille, my friend." After the two witnesses had signed this declaration, Voltaire added these words, copied from the same minutes: "The Abbé Gaultier, my confessor, having apprized me, that it was said among a certain set of people, that I should protest against every thing I did at my death; I declare I never made such a speech; and that it is an old jest, attributed long since to many of the learned, more enlightened than I am."

‘ Was this declaration a fresh instance of his former hypocrisy? Unfortunately, after the explanation we have seen him give of his exterior acts of religion, may there not be room for doubt? Be that as it may, this is a public homage paid to that religion in which he declared he meant to die, notwithstanding his having perpetually conspired against it during his life. This declaration is also signed by that same friend and adept, the Marquis de Villevielle, to whom eleven years before Voltaire was wont to write, "*Conceal your march from the enemy* in your en-deavours to crush the wretch."

‘ Voltaire had permitted this declaration to be carried to the rector of St. Sulpice, and to the Archbishop of Paris, to know whether it would be sufficient. When the Abbé Gaultier returned with the answer, it was impossible for him to gain admittance to the patient. The conspirators had strained every nerve to hinder the chief from consummating his recantation, and every avenue was shut to the priest whom Voltaire himself had sent for. The demons haunted every access; rage succeeds to fury, and fury again to rage, during the remainder of his life. Then it was that D’Alembert, Diderot, and about twenty others of the conspirators, who had beset his apartment, never approached him, but to witness their own ignomy; and often he would curse them and exclaim—“Retire; it is you that have brought me to my present state; begone, I could have done without you all; but you could not exist without me; and what a wretched glory have you procured me!”

‘ Then would succeed the horrid remembrance of his conspiracy. They could hear him, the prey of anguish and dread, alternately supplicating and blaspheming that God against whom he

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he had conspired; and in plaintive accents would he cry out, Oh, CHRIST! Oh, JESUS CHRIST! and then complain that he was abandoned by God and man. The hand which had traced in ancient writ the sentence of an impious revelling king, seemed to trace before his eyes, CRUSH, THEN, DO crush the wretch.

‘In vain he turned away his head; the time was coming apace when he was to appear before the tribunal of him he had blaspemed; and his physicians (particularly Mr. Tronchin), calling in to administer relief, retire thunderstruck, declaring the death of the impious man to be terrible indeed. The pride of the conspirators would willingly have suppressed these declarations; but in vain: the Mareschal de Richlieu flies from the bed-side, declaring it to be a sight too terrible to be sustained; and M. Tronchin says, that the ravings of Orestes could give but a faint idea of those of Voltaire.

‘ Thus died, on the 30th of May, 1778, rather worn out by his own fury than by the weight of years, the most unrelenting conspirator against Christianity, that had been seen since the time of the Apostles. His persecution, longer and more perfidious than those of Nero or Dioclesian, had YET only produced astates; but they were more numerous than the martyrs made in the former persecutions.’

This account of the last hours of the premier chief of the Anti-Christian conspiracy, was afterwards confirmed by a letter from Mr. de Luc, (annexed to the Abbé Barruel’s Account) in which this gentleman says, that M. Tronchin told him, that when called in to attend Voltaire on his death-bed—

‘ He did every thing in his power to calm him; but that the agitation he was in was so violent that no remedies could take effect; and as he could not succeed, and being unable to endure the horror occasioned by the peculiar horror of Voltaire’s frantic rage, he abandoned him, and feeling it his duty to do so, he immediately published in all companies the facts as they are here related. This he did to furnish a dreadful lesson to those who calculate on being able on their death-bed, to investigate the dispositions most proper to appear in before the judgment-seat of the Almighty. At this period, not only the state of the body,

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body, but the condition of the soul, may frustrate these hopes
of making so awful an investigation. For justice and sanctity,
as well as goodness, are attributes of God; and he sometimes,
as a wholesome admonition to mankind, permits the punish-
ment denounced against the impious man to begin even in this
life, by the tortures of the mind.'

We will conclude this article with the following appro-
priate lines from the Works of the late Mr. Cooper.

'The path to bliss abounds with many a snare,
Learning is one, and wit, however rare.
The Frenchman, first in literary fame,
(Mention him if you please—Voltaire? the same)
With spirit, genius, eloquence, supplied,
Liv'd long, wrote much, laugh'd heartily and died :
The Scripture was his jest-book, whence he drew
Bon mots to gall the Christian and the Jew :
An infidel in health; but what when sick?
Oh, then a text would touch him at the quick :
View him at Paris in his last career,
Surrounding throngs the demi-god revere,
Exalted on his pedestal of pride,
And fum'd with frankincense on every side,
He begs their flatt'ry with his latest breath,
And smother'd in't at last, is prais'd to death.

Yon cottager, who weaves at her own door,
Pillow and bobbins all her little store,
Content, though mean, and chearful if not gay,
Shuffling her threads about the live-long day.
Just earns a scanty pittance, and at night
Lies down secure, her heart and pocket light.
She, for her humble sphere, by nature fit,
Has little understanding, and no wit;
Receives no praise; but, though her lot be such,
Toilsome and indigent, she renders much;
Just knows, and knows no more, her Bible true,
A truth, the brilliant Frenchman never knew;
And in that charter reads with sparkling eyes,
Her title to a treasure in the skies.

'Oh,

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'Oh, happy peasant! Oh, unhappy bard!
His the mere tinsel, her's the rich reward;
He, prais'd, perhaps, for ages yet to come;
She never heard of half a mile from home;
He, lost in errors, his vain heart prefers;
She, safe in the simplicity of her's.

## EXTRACTS FROM SERMONS, &c.

ART. I.—Strictures on the Duty of Masters and Mistresses,
giving religious Instruction and good Example to their
Servants.—An Instance of the ill-effects of Infidel Dis-
course before Domestics. In a Letter to the Editors.

IT may be thought an inconsistency, perhaps, to insert a
Letter to ourselves under this head; but, when the subject of
our kind Correspondent's principal remarks are considered,
we trust her favour will appear to be more properly placed,
than if it had been reserved for the end of the number.
After returning our best thanks for this obliging commu-
nication, we will present it to our readers in full assurance
of their approbation.

To the Editors of the Guardian of Education.

LADIES,

THOUGH my various and multiplied avocations
have hitherto prevented me from complying with those general
solicitations for assistance which your too great diffidence in
your own powers induced you to address to your country-wor-
men in your first number, I have not been an uninterested pe-
ruser of your truly moral and pious efforts to nip the germe of
infidelity, and to stop one of the most redundant sources of li-
centiousness. In common, let me say, with every mother, who
has a just sense of the immortal interests of her offspring, I fe-
licitate the appearance of a work calculated to assist the well-
meaning parent to instruct the ignorant, and to remove the
veil

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veil of false philosophy and scepticism from the eyes of the de-
luded mother; who, from the early neglect of her own educa-
tion, wanted the means of distinguishing between the pure lustre
of Christian candour, and the meretricious splendour of deisti-
cal liberality. I trust, ladies, that the majority of that part of
our country-women, who have adopted what is affectedly called
the plan of rational education, were not conscious that, in so
doing, they counteracted their Saviour's positive command; for,
surely no one, who believes the Holy Scripture to be the word
of God, will neglect the gracious invitation; or, rather let me
say the injunction to " bring their little children to their Re-
deemer." The most important truths cannot be too early
learnt, nor the journey that leads heavenward, too soon begun.
The enemy is awake while we slumber; and if we neglect to cul-
tivate the good seed, his tares will cover all the surface. Never
were his emissaries more active than at the present period;
and every mother ought to tremble alike at her own responsibi-
lity, and at the multiplied dangers to which the eternal interests
of her children are exposed.

Go on, fearless, in the salutary work you have in hand. Be
not dismayed at the number of those who may oppose you.
The venerable Church of England, whose daughters you profess
yourselves to be, has long been the mark at which deists and
sectaries of every description have taken aim. She has with-
stood many a sharp attack; and, I trust the providence of
God will yet support her. In her doctrines and ordinances we
have a sure rallying place; and, sheltered under her ample
wings, you have nothing to apprehend from the rage, the envy,
or the subtilty of her numerous opponents.

But, while I commend your general plan, permit me, in the
true spirit of friendship to point out one particular, on which you
cursorily touched in your July number, and which I hope to see
farther amplified; I mean the duty of giving religious instruction
to our families. Every mother, in decent circumstances, has
more than the souls of her children committed to her care; and
it is her duty, as far as in her lies, to impart religious knowledge
to her household. Above all, she ought, by precept, as well as by
example, to induce them to honour the Sabbath, and to tread
the courts of the Lord's House on the day he has separated from
"the round of common days." Our ancestors were great ob-
servers

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281

servers of this duty, and even in my early years it was a general
practice for the master and mistress of a family to precede their
servants and children to their *parish church*; where, beside per-
forming their own duty to their Creator as individuals, they
took the likeliest means to imbue the minds of all around them
with Christian graces. A sabbath thus spent, especially if closed
with private instruction and family devotion, promised even
much *temporal* advantage, for whatever stress we may lay on the
professional abilities of our domestics, that servant only will be
truly valuable who acts with a conscientious regard to the will
of his master, who is in heaven. Even the possessors of moral
qualities, when not founded upon the rock of religion, will cer-
tainly waver with every wind: they will relax or contract, di-
late or vary according to the opinions and interests of the per-
sons with whom they are most connected, and on whom their
own interests principally depend. Those virtues will ever be
superficial which only seek for the praise of men, and honesty
will not resist a strong temptation which can urge the insinu-
ating plea of impunity, if we are just from no stronger motive
than that our master or mistress may give us a good character.

In vain, ladies, shall we mothers endeavour to inspire our
children with a sense of religion, if our households continue in
profligate contempt of their Maker. The hymns and catechisms,
the rules of faith and the principles of practice which we implant,
will never bring forth the fruit of holiness if counteracted by
the insidious arts of unprincipled dependants; who find their
interest promoted by setting the younger branches of the family
in opposition to the elder. To remedy the evils which origi-
nate in the acknowledged depravity of the lower orders, a mo-
dern writer, on the subject of education, proposes that the chil-
dren and servants of a family should be kept wholly apart, and
have no sort of communication with each other; and she af-
firms that such a plan was adopted and persevered in for a long
series of years, by a numerous family, who found it answer ex-
tremely well. It is easy to conceive that such a system is like
Rousseau's, generally impracticable; it requires such hourly un-
remitting attention from one of the heads of the family, as is
incompatible with any other occupation; it even wants a house
built for this very purpose, in which the apartments for the
children should be so contrived, that servants *shall not pass*
VOL. I.
00
through

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through them, nor have any business in them; and after all, the benefit that will result from this scheme is no more than problematical, and one evil certain, I mean increasing (not the distinctions of rank, for that is not an evil, but) the jealousy, envy, contempt, and dislike, which our corrupt natures suffer to grow out of the wise institutions of Providence.

Instead of confirming the general discontent of the lower orders, and fostering that propensity which most children have to consider servants as beings distinct from, and inferior to themselves: instead of opening another avenue to deceit, evasion, and chicane, by unnecessary, and I will add unwise restriction, I doubt not, ladies, you will join me in recommending to the British matron those edifying examples among our pious ancestors, who with their "Households served the Lord; who had a church within their own families;" and who taught their offspring, when but children, "to search the Scripture," wherein master and servant, bond and free, were alike called to submit to the yoke of Christ. In particular, you will reprobate a custom too general among tradesmen of secondary opulence, who, on retiring to their country villas on a Saturday evening, are careful to contrive that Sunday shall be dedicated either to the paying or receiving visits. Retirement is, with them, another name for dissipation, and the Sabbatical Rest is bartered for the fatigue of preparation, the indulgence of animal gratifications, and ostentatious parade, the hurry of company, and, in short, for almost every thing except pious tranquil reflection. I can produce positive proof that I do not overcharge this picture. The village churches round London were built at a time when their respective parishes did not contain on an average a tenth part of the present population. They are still deemed large enough to contain those who recognize in Sunday the old style of the Lord's day.

Let me ask how are the servants of those masters and mistresses, who regularly devote the Sabbath to dissipation, employed? The part that are left in London, and those belonging to the family who go out, being wholly free from restraint, are at liberty to convert the hours of leisure into riotous merriment, as is too generally the case among the lower orders, when removed from the superintendance of their superiors. The materials of the families, who receive company, are most anxiously and

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and fatiguingly employed in those arrangements that will enable their masters and mistresses to outshine their neighbours; a point of which servants are generally very tenacious. Their week days are generally employed in hard labour; and if "Sunday shines no day of rest for them," can we wonder that religious truths are disregarded, and religious principles disowned. I believe the present race of domestics exceed those of early times in neatness and adroitness. I believe, also, that in the middle ranks of life especially, they work harder than they used to do; whence come it, then, that the complaints against servants should be so loud, and, generally speaking, pointed at want of principle rather than at want of ability? Is it not from this cause "that they are eye-servants and men-pleasers, not with good-will, doing service as to the Lord and not unto men?" Surely, ladies, a just judge will not fail at the last day to require the souls of their servants at the hands of those severe, unwise, and unchristian masters, who, not only took no pains to make their households Christians, indeed, but who actually left them no leisure to attend to the care of their immortal souls.

Yet farther, we are called upon in these days to a most seductive and strict attention to the welfare of our more ignorant fellow-creatures, from the consideration that the enemies of our civil and religious establishment are taking extraordinary pains to convert them into politicals tools to throw all things into disorder. Every doctrine, bad in morals and pernicious in effect, is founded on the broad basis of infidelity, whose dogmas are now lowered to the meanest capacities, and applied to inflame the worst passions of the most depraved part of our species.

To those who are more accustomed to tremble at present danger, than to fear a future judgment, I will address the narrative of a fact which happened about seventy years ago, the truth of which is incontestable.

A gentleman, whom I will distinguish by the name of Lothario, a man of family and fortune, but a libertine in conduct, and a professed avowed infidel, made Religion the subject of his constant ridicule, and openly declared his belief that, when life became burthensome, every person had a right to throw off the load. He was upon the point of marrying a young lady of handsome fortune and his own choice. The day was fixed, the articles signed, and all things prepared; but on the wedding morning

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morning he was found dead in his bed, murdered, as was supposed, by his own hand, and the pistol that did the deed lying by him on the pillow. No one doubted his having fallen a victim to those principles respecting suicide, which he had ever maintained, and as it happened on the morning fixed for his nuptials, several unpleasant and uncandid reflections were made on the intended bride, whose temper or character was supposed to be unfit for a close connection.

In those days, infidelity was the privilege of the great and the learned; it was not made easy to every capacity, and hawked through villages in twopenny pamphlets; it was only by listening to the table-talk of their superiors that servants had then a chance of becoming atheists. The favorite servant of Lothario, who had long attended him, had listened with too much eagerness to his master's dreadful tenets; but as he had a fair moral reputation, and was esteemed a very excellent servant, Lothario's brother took him into his family; and though five hundred pounds were missing which Lothario was known to have drawn out of his banker's hands the day before, no suspicion fell upon the valet's honesty, since it was but too probable that a deserted mistress, or an unacknowledged gaming-debt might have swallowed up that sum. The servant continued in his new place about two years, always restless and unhappy, destitute, indeed, of religion, but considered as a mirror of honesty. Not the least suspicion arose to his disadvantage till he joined a nefarious gang, and was executed at a county town in the Midland Circuit for a robbery. Previous to his awful exit he confessed that he had murdered and robbed his master, having been taught by him that he might do it with impunity as to the *world to come*, and well knowing that in this no one would look further for the author of the deed than to the unfortunate but righteously punished Lothario himself.

If the above communication, Ladies, should not be deemed in-congruous to your plan, you will, by inserting it, oblige a constant reader, a sincere well-wisher, and, perhaps, an occasional correspondent.

Aug. 28, 1802.

J. W. L. B.

ORIGINAL

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ORIGINAL ESSAYS.

(Continued from Page 244.)

SECTION. V.—On the Cultivation of virtuous Principles in the Infant Mind.

WE left our young pupil gaining strength by exercise, and acquiring new ideas from the casual information of his mother and his nursery-maid; improving also daily, by his own unconscious experience and observation. We will now suppose that he is able to walk alone, and that he begins to speak, but that he still wants the attention of his nursery-maid; who, if she can be brought to do as she is desired, will prove an useful assistant in opening the mind of the child, and regulating his temper; but it too often happens that, through ignorance and want of patience, a servant of this description, even without ill-intention, does great mischief at this critical period of an Infant's life, either by humouring him, or contradicting him improperly; neither can one, whose understanding has never been cultivated, give a child all the information his active mind requires; the mother, therefore, who would fully discharge her duty to her Infant, must keep him chiefly under her own eye; or if she is so circumstanced that she cannot devote much of her time to him, she should, even at this early age, engage as a governess, some well-educated person, upon whom she can depend for supplying her place. In many families the requisite assistance may be found in a sister, who, if even much younger than the age at which matrimonial connections are usually formed, is able greatly to forward the improvement of a baby, at the same time that she may be preparing herself for performing the mother's part to children of her own. Nay, a young lady, as an *occasional daily visitor*, might render essential services to a married friend, and derive lasting benefit to herself.

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self by assuming the character of an elder sister to the little ones. One of the best mothers we know, has often declared to us, that she acquired her first ideas of the management and instruction of children when she was a lively volatile girl, not more than twelve years old, by frequenting a nursery in which the mother constantly presided. A more amusing recreation than this, a young lady, whose taste has not been perverted, can scarcely meet with. In short, if a mother will but take the resolution to do her duty, she will certainly find expedients for executing the task; and having once experienced the delight and comfort of educating her children, she will not easily be induced to forego the employment; for as her family multiplied around her, it will grow more and more interesting. We speak from long experience crowned with happy success and, in wishing young mothers to be themselves the first instructors of their infants, we wish them the enjoyment of one of the greatest pleasures this world can furnish; a pleasure that will amply recompence them for any sacrifice they may have occasion to make for securing it. Though the following lines of Thomson's Seasons have been so often quoted, that they are familiar to every reader, they are not applicable to our present purpose, that we cannot forbade inserting them.

> "By degrees
The human blossom blows; and every day
Soft as it rolls along, shews some new charm.

> Then infant reason grows apace, and calls
> For the kind hand of an assiduous care.
> Delightful task! to rear the tender thought,
> To teach the young idea how to shoot,
> To pour the fresh instruction o'er the mind,
> To breathe th' enliv'ning spirit, and to fix
> The generous purpose in the glowing breast."

Nor need the mother, who has received merely a common education, be at a loss in laying the foundation of a religious

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religions education in her child: but it shall be our endeavour to assist those who have not confidence in their own abilities.

It is a well-known truth that God has implanted in the human mind, for wise and good purposes, certain appetites and passions which begin to shew themselves in early infancy, and continue in more or less force throughout life. According as these appetites and passions are under the government of reason, or let loose without restraint, the character of the MAN is marked as good or bad, he is a religious or a wicked person; an useful or an injurious member of society? happy or wretched in himself; an heir of glory, or a child of perdition. PHILOSOPHY makes vain pretensions to the due regulation of the human appetites and passions; it may, indeed, obtain a partial government over them; but whilst it subdues some, it nourishes others. The Stoic may give lessons of abstinence, and may teach his followers to defy pain; and bear the stroke of death with fortitude; but whilst he is so doing, he encourages by his arguments, one of the worst passions that can infect the mind—the pride of Human Reason. RELIGION alone can rule them ALL, and bring Reason itself into subjection to the revealed will of God.

When the MAN, we mean the CHRISTIAN, is surrounded with temptations on every side, and is in danger of being led astray from the path of duty by his passions, Religion instructs him to seek for help to that Almighty and all-wise Being who alone can order the unruly wills and affections of sinful men. He seeks and finds; divine grace is mercifully bestowed; and the Man gains the victory over his spiritual enemies. But the Infant is unconscious both of the evil and the remedy; he cannot know of himself that there are unruly desires, nor is he capable of understanding that there is a HOLY GHOST. Is the GRACE, then, bestowed upon an Infant in Baptism of no value? Is it a talent to be laid by in a napkin till he can fully comprehend how he may improve it for his own benefit, the honour of God, and the good of his neighbour? No: as the parent would

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would employ the liberal bequest of some kind ancestor for the benefit of his beloved child, by putting it out to interest, that it may increase from year to year, so should Christian parents act in respect to the heavenly treasure bestowed upon their Infant on his second Birth-day, by his ALMIGHTY PARENT.

To "perfect God's praise, or, in other words, to render the service of God's Church complete, the conformity of the lives of babes and sucklings to its divine Precepts and Ordinances is requisite; whilst a child, therefore, is necessarily ignorant of the conditions of the Christian Covenant, it is incumbent upon his parents to use the power they have over him, to produce that conformity; and, in order to effect this, it will be necessary to consider what an adopted child of God ought to be in his infant years, for which purpose we must have recourse to the Baptismal Vow.

When the Babe was adopted or taken into the family of God, by means of the Christian Covenant, it was promised in his name, that he would 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 he would not follow nor be led by them.

Of the three spiritual enemies who are to be renounced the Child is ignorant, nor is he, properly speaking, exposed to their temptation, for he is not capable of knowing the divine law, consequently he cannot be guilty of a breach of it, so as to bring upon himself the punishment of eternal death; his salvation, therefore, we may safely trust, will be secure during all his years of innocence, as he has been cleansed from the defilement and delivered from the punishment of original sin; but he may, notwithstanding, receive during this period, ill impressions, and acquire bad habits which will render it difficult to him to perform his duty, when he becomes accountable for his actions; and he may also receive good impressions and acquire good habits, which will render the practice of duty both easy and delightful.

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Which of these paths a child shall tread in his earliest years, depends chiefly upon the care or neglect of his Parents. Fathers and mothers, therefore, are, as we conceive, responsible to God for the errors into which their Infants fall in their years of innocence; but we will address our observations as we have hitherto done, chiefly to mothers, requesting them to consider with us, what course they ought to take, to guard their children from the dangers to which they must inevitably be exposed as they advance in life.

The first enemy to be guarded against (as the author of all evil) is THE DEVIL. We have already warned our readers of the arts employed by this apostate Spirit to prevent Parents from giving their children a Christian education*; but they may depend upon it he will not stop here. Wherever the "GOOD SEED" has been sown by the SON OF MAN, Satan will, if possible, sow tares†. But it is only "while men sleep" or are inattentive to their duty, that he can do so; if parents, therefore, are vigilant, their children will be safe; for though this dreadful enemy "goes about," as the Apostle says, "like a roaring lion, seeking whom he may devour,"‡ he will "flee if he is resisted;"|| and the way to resist him is, to counteract his wicked machinations, by the means of grace, which, in respect to Infants, are, after BAPTISM, the prayers of Parents, and the authority given them to controul the appetites and desires of their children within the bounds prescribed by the laws of God. The first should be daily offered up, and the latter constantly exerted.

The next enemy from which the Christian mother should endeavour to guard her Infant, in order to make his life conformable to his Baptismal Vow, is *The vain pomp and glory of the world, with all covetous desires of the same*. During the years of infant innocence, children would scarcely covet what are usually called the pomps and glory

* See Page 60.
explanation by our Saviour.

VOL. I.

† See Matt. xiii. the parable of the tares, and its

‡ 1 Pet. v. 8.

|| James iv. 7.

P P

Qf

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of the world, if they were not taught to do so by the pain
bestowed to dress them out for admiration, and by the
praises they receive for their beauty. Little does the for
mother think, that while she is studiously setting off the
charms which are " when unadorned, adorned the most,
she is frequently the unconscious instrument of Satan,
sowing the seeds of vanity and pride in the heart of her
fant. But it is the known character of this wicked being
to avail himself of the foibles of human nature; and when
he perceives vanity and pride in the mind of the parent,
will turn them against the child. Let the Christian in
ther, therefore, strictly guard her own heart from his de
sions by fixing her affections on heavenly things, that
she may direct those of her child to the inheritance which
laid up for him in that blessed place, where the foot of pr
will not be allowed to enter, and where vanity must be
shew its face.

The ill effects of early vanity and pride, as they relate
to beauty and dress, may not be so lasting, perhaps,
boys as in girls, on account of the different situations in
which they may be respectively thrown in the course
of their education; but, in the first, the propensity may
main though it may not shew itself in the rough school
boy; and the MAN, in consequence of early impressions
may be proud and vain, long after he has ceased to hear
the beauty of his infant countenance and the finery of
infant attire. And, in respect to girls, the evil is not o
immediate, but continual, so that even when the great
care and vigilance are employed, it is scarcely possible
wholly to secure them from the contagion of the present as
in which the love of dress rages like a mania. But sure,
when the Christian mother looks around her, and observes
in all ranks of society the sad effects of it on the fem
character and domestic comfort, she will be anxious to se
her own daughters as they grow up, distinguished by the

* Thomson.

propriety

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propriety of their dress, and the decorum of their beha-
vour, that they may be, as the Psalmist expresses it, like
" corner stones polished after the similitude of a palace," con-
stituent parts of that TEMPLE in which the HOLY GHOST
vouchsafes to dwell. And with this wish, the mother will
not only strive to cultivate the good seed of humility and
modesty from the cradle, but she will also endeavour to ex-
tirpate the weeds, which through the folly and indiscretion
of others may be, without her consent and approbation, im-
planted in the mind of her child.

Much mischief is certainly done by the foolish fondness
of nursery maids, which is another reason why mothers
should keep their children as much as possible under their
own eye, and lay a strict injunction upon their servants never
to talk to children of their fine frocks, caps, sashes, &c.
How often have we seen pride and vanity excited in chil-
dren by the colour of a pair of shoes! But let us not be
understood as recommending a mean or unbecoming dress
to children who are above the class of abject poverty; on
the contrary, they should, in our opinion, wear clothes
suited to the condition of their parents, that the distinction
of ranks may be kept up in the community.

Visitors often do great harm to children by their inju-
dicious praises. No sooner is a child presented to the
company than he is received with exclamations of rapture.
But we need not repeat what is generally said on these oc-
casions to flatter the vanity of the parent, and to win the
notice of the child, it is known to all, and has been de-
scribed in strong colours by cotemporary writers.* We
will, therefore, only advise the Christian mother, to intreat
her visitors, to withhold their praises, and their presents
also. Those who are really friends may easily be prevailed
upon to act a reasonable part, and assist the views of the
Parent; and those who will not do this, should not have
the opportunity of talking to children. A life of retirement
is best suited to the business of religious instruction; and

* Miss Edgeworth and Miss Hamilton.

domestic

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domestic pleasures are far more estimable than those which
general society affords. How much happier is the mother
surrounded by her infant tribe, each employed in some in-
nocent pursuit or amusement, in which variety of taste and
capacity is displayed, and improving by her instruction, in
every useful and amiable quality, than she who forsakes
her family, to join the crouded assembly, and who yeilds
her mind, perhaps, to the tumultuous passions of the gam-
ing table!

There is still another enemy to be guarded against in the
education of a child. *The carnal desires of the flesh, which*
*he is solemnly engaged not to follow or be led by.*

By *carnal desires* are meant those which lead to the in-
dulgence of natural appetite beyond the bounds prescribed
by Religion, or to the gratification of vicious inclinations
forbidden by the laws of God, called in Scripture, *works of*
*the flesh*. We have a catalogue of these works in St. Paul's
Epistle to the Galatians *; from many of them, Infants are
exempt; but there are others into which they may be led at
an early age. It is, therefore, the Parent's part to guard
their children against them.

In the first years of human life, the animal nature gains
strength from day to day, and greatly outsteps the mental
faculties, though the latter make a surprising progress,
considering how much they excel the bodily powers. In
consequence of the growth of the body, the appetite for
food makes frequent and urgent demands, and from the
pleasure experienced in the gratification of it, every thing
that appears to the untaught Infant as "good for food," is
eagerly desired; and, if left to himself, he would feed to
excess, and acquire that habit of greediness, which, as we
have before observed, should be checked from the very
birth. One of the first things, then, that the Christian mo-
ther should attend to, after she has weaned her Infant, is,
the regulation of his appetite, that he may not exceed the

* Cal. v. 19 and seq.

bounds

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293

bounds of temperance prescribed by the Divine Law; with
this view, she will resolve not to be tempted by Satan, work-
ing upon her maternal affection, to give him what will
nourish this habit; but to endeavour to make him con-
tented and satisfied with things that are really best for him,
both with regard to *health* and the fulfilment of his *Bap-
tismal Vow*. This determination will restrain her from pam-
pering his appetite with luxurious dainties.

The organs of digestion in a young child must necessa-
rily be very tender, therefore a sufficient supply of plain
simple nourishment is much better for him, than those he-
terogeneous mixtures of various ingredients in the form of
cakes and sweetmeats, with which children are often so im-
properly indulged. When a child is in health, his hunger
will want no stimulus; and, if he is sick, it is not from the
confectioner's shop or the desert table that a cure is to be
expected. These things, indeed, are not given in general
for the purposes of food, but as supernumeraries between
meals—a sure method to interrupt the process of digestion
in the stomach, and corrupt the juices, as well as to create
inordinate desires, and destroy the relish for proper nutri-
ment.

The change of the dinner hour, which has taken place
within the memory of those who are now grandmothers,
has been a very unfortunate one for children. We remem-
ber the time when people, in what might fairly be called
genteel life, dined at two o'clock, and had their children at
their own table, with their nursery-maid attending, as soon
as they were able to use their little ivory knives and forks.
Parents could then keep their children in good order by
their own authority. In those days, the delightful family
picture of a father and mother surrounded by their olive-
branches, was frequently to be seen—and exquisite was the
pleasure of presiding at such a table! Add to this, that
when the father appeared in his proper place, as head of
his household, and in the presence of his children implored
the

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the blessing of the Creator on the good things bestowed by divine bounty, he could with propriety deal to each individual of his family their respective portion; and, after having returned thanks to God, he could with equal propriety receive in his paternal character, the thanks of his children, and by this means lead them into a habit of being thankful and grateful for their daily bread, before they could be made sensible from whom all blessings flow.

But, perhaps, it may be said that the method now in use, of letting children dine in the nursery upon a plain dinner, expressly provided for them, is preferable to their sitting down to a table covered chiefly with what they must not eat. By no means, in our opinion; for the temptation of a variety of dishes, is not great to a child who has been accustomed from the first to have his food chosen by his Parents. Children are generally averse to food which they have never tasted; and, in this case, the difficulty is to get them to taste every thing. This, however, may be accomplished at a proper age. The case is very different in respect to those, who, after a plain dinner, are brought to the desert-table, for it is next to an impossibility, except in a very secluded situation, to keep a child in ignorance of the taste of rich cakes, &c. &c. and when these are placed before him in profusion, and set out too in the most inviting manner, they are real temptations.

But if Children must of necessity dine in the nursery, and cannot have the advantage of their father's presence, they ought to have that of their mother; or if even that cannot be had, of some religious, sensible governess or friend, who will, in the best manner possible, supply the want of parental example. On no account should children be left to servants at meal times, especially at dinner, because they are apt either to indulge them improperly, or deny them unkindly, and to suffer them to get into bad habits of eating. From tables abounding with luxuries, children should certainly be excluded; but where the desert consists

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295

sists merely of a little ripe fruit, and a few plain biscuits, as is the case in many families, children may be suffered to partake in moderation, provided it be not upon a full stomach; nor given to them as an indulgence; they should, on the contrary, be taught to think these things wholesome, and should be required to sit or stand quietly to eat them, and never be permitted to ask for anything; but after they have had their portion, they should be dismissed to play, unless the Parents prefer playing with their children and talking with them to the pleasures of the table, in which case, all should be cleared away, or the parties should retire into another room, for it is wrong to use children to an early habit of being for a considerable time at table.

After these concessions to the customs of the age we live in, let us not be suspected of wishing to deprive infancy of that gratification which arises from the moderate indulgence of appetite, for this would be to counteract the kind intentions of Providence; on the contrary, we would recommend that children's food should be palatable, and given to them in proportion to their growth and waste of animal spirits. To give them less than nature really requires, is both cruel and unjust, and to keep them upon a very low diet (upon vegetables and bread chiefly for instance) whilst all their bodily organs are expanding, and call for frequent supplies of those adventitious substances of which they are in a great measure formed, is certainly not the way to give strength and solidity to the human frame; we have known several children whose constitutions were materially injured by their being kept upon too poor a diet, or being stinted in quantity; and it appears to us that the children of this climate require a certain proportion of animal food; but these things have been so fully treated upon in a physical way by other writers, that it is needless for us to enlarge upon them; and we are desirous of confining our observations to the probable effects which an improper method of dieting children may have upon their moral and religious characters, as members of the Christian Church, under

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under a solemn obligation to renounce all the sinful lusts of
the flesh; amongst which, the immoderate desire of food is
a principal one: and with this view we must not pass over
the very prevalent custom of giving Wine to children.

The usual excuse for doing this is, “that it prevents or
destroys worms; and invigorates a languid constitution.”
The propriety of giving wine as a medicine, should be left
to the decision of the physician or apothecary; without the
direct prescription of a gentleman of the faculty, the expe-
riment appears to us a dangerous one; nor should it be
ventured on for the sake of indulgence; for, though wine
may be temperately used to “make glad the heart of man,”
it certainly was never designed for children, nor will they
ever feel the want of it but from habit, and who can tell
what that habit may lead to in the succeeding stages of
their lives? We may, indeed, form some idea of it from the
quantity of wine, which in these days is drank by young
men in company. Their heads, from daily use, will per-
haps bear a considerable number of glasses without intox-i-
cation; but are they not frequently victims to the gout, or
to other diseases more immediately fatal? And, let us ask,
what are the tempers, the morals, and the religion of these
early wine-bibbers? When children have been accustomed
from the beginning to plain simple food, they prefer it,
from habit, to all the luxuries that could be offered them;
and are, by this circumstance alone, greatly secured against
those temptations to which the habitual epicure is exposed;
and divine grace, co-operating with the endeavours used by
the Parent to implant this habit, the ground will remain
free from those tares which Satan would otherwise have
sown to prevent its growth; and the mind thus cultivated,
will, in due time, produce the fruit of willing and dutiful
obedience, to the apostolic precept of adding to knowledge
temperance*.

Amongst the works of the flesh, enumerated by the Apos-
tle in the passage already referred to†, we find hatred, va-

* 2 Pct. i. 6.

+ Gal. v.

riance,

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riance, emulations, wrath, strife, envyings. How soon do
these frequently strike root in the infant mind, under the
culture of those whose duty and business it is to cherish love,
peace, meekness, gentleness, contentment, goodness! Could
the enemy of mankind sow his tares more effectually than
it is often done by the incautious or misjudging Parent?
In some respects, fathers are more to blame than mothers
in the management of their Infants, especially boys: under
an idea that a child will want what they call a good spirit
to carry him through the world, many men excite wrath,
hatred, and strife in the hearts of their children as soon as
they can run about and talk (sometimes earlier) and make it
their diversion to set even Babes at variance with each other,
by encouraging fighting among them; whilst the nursery-
maid, and sometimes the mother, excites envy, by commend-
ing one child to the disparagement of another; and by mak-
ing them emulous of finer clothes and better toys than their
brothers and sisters. Would Parents but allow themselves
a little time for reflection, they could not, we think, but
see how contrary this conduct is to the line of duty pre-
scribed to them by that Great Being whose laws they are
themselves bound to obey, and in whose commandments
they must teach their children to walk, or they will be
condemned to severe punishment for their neglect, at that
great and awful day, when all men must give an account of
their actions.

But it is, we hope, more from the idea that what children
do in their first years is of no material consequence to their
future lives, than from a real disregard for duty and reli-
gion that Parents treat their Infants as mere playthings, as
puppets, which they may move at pleasure to act any part
they please for their diversion. To a certain degree, children
may very properly be made objects of amusement and re-
creation; and in what can Parents, whose taste is correct,
find greater pleasure than in playing with their children,
hearing the prattle of their infant tongues, or seeing them
engaged in their innocent sports? This is rational, genuine

VOL. I.

QQ

pleasure,

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298

pleasure, the destined and sweet reward of parental care and toil; but when it is enjoyed at the expence of disobedience to Him who graciously provided this pleasure for Man, it becomes a sinful gratification, and will, in the end, bring punishment, even in this life, upon those who indulge in it; first, in the trouble which they will have from the turbulence of those passions they ought to have nipped in the bud, which will render the *babe* a tormentor; and afterwards in the disobedience of the *youth*, who will not easily be brought to submit to parental authority, after having been taught from the first to give a loose to ungoverned self-will. Neither will the Parent, who begins with encouraging *discord* amongst his infant race, ever experience the inexpressible delight of seeing a *united* family, in which all is harmony, affection, and peace!

(To be continued.)

## EXAMINATION OF BOOKS FOR CHILDREN.

ART. I.—*Little Juba*; or, the Adventures and Vicissitudes of a Lap-dog. Harris. 1802.

WE are told by the anonymous author, in an advertisement prefixed, that “this Book was partly compiled from a Work, published and held in high estimation about fifty years since.” We conclude the Work alluded to, to be “The History of POMPEY THE LITTLE,” which appeared in the world about that time; but the particulars of the story of this *canine Hero* have escaped our memory, and LITTLE JUBA may be quite a different personage. However, this is a point which extends beyond our sphere of criticism; we must, therefore, leave it in the same obscurity in which we found it; and regarding the present Work as an *original*, we shall speak of its merits as a new Book, in which light it appears to us as deserving of a preference to most modern books of amusement for children.

ART. II.

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299

ART. II.—*The Crested Wren*. By the Author of Keeper's Travels, &c. Price 2s. Newbery. 1799.

IN this ingenious and amusing tale, are interwoven many interesting particulars of the natural history of the Wren tribes, &c, and of the Customs of the Chinese and other nations, with some remarks on life and manners.

It is related in the character of a little *Crested Wren*, who goes through a variety of adventures, and has many hair-breadth escapes, but is at length made free and happy.

ART. III.—*The History of Prince Lee Boo, a Native of the Pelew Islands, brought to England in the year 1783, by Captain Wilson*. Newbery.

IT may, perhaps, appear superfluous to mention such a well-known Book, but we have of late seen some Juvenile Libraries, in which this interesting history found no place; and, in our opinion, the work is amongst those which ought not to be superceded by others of inferior merit. Not that we are among the number of people who are fond of introducing children to scenes of *savage life*, which, in Books for their use, are too often represented in false colours, for the purpose of depreciating civilized society, and the benefits of Divine Revelation; but we believe the account given of the inhabitants of the Pelew Islands to be authentic; and we are glad of an opportunity of shewing that human nature is not destitute of common humanity, when preserved from the greater corruptions of idolatrous worship. We must, however, even in this narrative, make some allowances for the partial representations of those who felt themselves under a weight of personal obligation to the kind people, whose history they have given to the public; and we wish to point out to observation, that, with a good natural understanding, and excellent qualities of the heart, Prince Lee Boo, though twenty years old when he died, was, in respect to knowledge, little better than an Infant in civilized society. He was well-disposed, and from the in-

stinctive

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stinctive sweetness of his disposition, he made himself be-
loved; and had he lived long enough to learn the precepts
of Christianity, he would probably have adorned the Chris-
tian profession.

ART. IV.—Mabel Woobine, and her Sister Lydia, a Tale,
interspersed with moral and original Stories. By Eliza-
beth Sommerville. Price 1s. 6d. Crosby and Co. 1802.

As the preface to this little Work is short, the Author
shall speak for herself.

‘It has been the Author’s design, in the following sheets, to recommend duty, confidence, and fraternal affection. The stories which are introduced, are calculated to prove, that virtue, patience, and integrity, though subject to the frowns of fortune, need not despair, even when surrounded by ills, of the interference of Divine Providence. In the contrast between the two leading characters, she has endeavoured to correct the faults of one by the amiable conduct of the other; and while it has been her wish to throw error into an unpleasing point of view, her natural love of children has made her study not to let their faults degenerate into deformity.’

A design so good cannot but be approved; nor has the
Author failed in the execution of it. The virtues and faults
of children are well contrasted, and the young reader may
derive both amusement and improvement from the exam-
ples of Mabel and Lydia Woobine, and their companions.

ART. V.—*The New Children in the Wood; or the Welch Cottagers. A Tale.* By Elizabeth Sommerville. Price 1s. 6d. Crosby.

Of this Book, though written by the same well-inten-
tioned Author as the foregoing article, we cannot speak
with equal approbation. It is, indeed, a direct novel,
one of those tales of terror, which may make very
hurtful impressions upon the tender minds of children.

In

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301

In point of morality it is, however unexceptionable. The
story of these Children in the Wood is totally different
from that of the old ballad.

ART. VI.—*The Birth-day; or, moral Dialogues and Stories for the Instruction and Amusement of Juvenile Readers.* By Elizabeth Sommerville, Author of Mabel Woobine, &c. Price 1s. 6d. Crosby.

THE promise of her title page, this author has fulfilled,
by furnishing a book, with which young readers will be
pleased, and by which they will be instructed in many
good things relating to the social virtues of childhood. In
copying the story of the Robin from another Work, we
should however have been glad to find the particulars re-
specting the ravens, &c. flying about the grave of a cruel
boy, omitted.

ART. VII.—*An Epitome of the History of England, calculated to assist the Memory of the Infant Reader; with a Key.* By S. Ziengenhert. Two Volumes. Bell. 1802.

ENGLISH HISTORY, as well as Natural History, has
been made, as we have already shewn, a dangerous vehicle
of corruption*; therefore every little volume that bears this
name in its title page, ought certainly to be carefully scru-
tinized in order to discover the latent poison, if such there
be in it. This task we have performed in respect to the
little volumes before us, and can pronounce them *pure in
principle*, which is all that our plan requires us to say con-
cerning books of this nature; but as the curiosity of our
readers may be excited to know in what *new manner* the
Infant memory can be assisted in the study of English His-
tory, after the various contrivances of cards, &c. &c. we
will add a short account of the plan, as given by the Author.

‘This little Work is not designed to give the first knowledge of
English History, but to exercise the memory of those who have

* Dodsley's Chronicle.

already

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already learnt the general outline of it, for which purpose,
blanks are left wherever a proper name or date occurs, these are
to be filled up in reading the lesson, which is recommended to
be done in a class of three or four, by way of an *Historical Game,*
with counters for forfeits.'

Of the expediency of this method we cannot pretend to
give a decided opinion, as it can only be proved by expe-
rience; but we presume that the lady who contrived it has
made trial of her plan before she would lay it before the
public.

ART. VIII.—*Tales of the Cottage; or, Stories moral and amusing for Young Persons.* By Mrs. Pilkington. Vernor and Hood. 1800.

THESE Tales, as we are told in the title-page, are written
on the plan of *Les Viellées du Chateau, by Madame Genlis.*
We have not the latter sufficiently in remembrance to ena-
ble us to judge of the resemblance, therefore shall consider
the Work according to its apparent merits, in which light,
it strikes us as one that must powerfully interest children,
and awaken in their minds, those feelings which lead to
the performance of virtuous actions; nor are these feelings
likely to be wrought up to too high a pitch, by the stories
in general; that entitled *the Orphans protected* is, however,
we think, subject to this objection. The deaths of Mr.
and Mrs. Maxwell are described in too strong colours for
the tender minds of children; and Emily's conduct would
have appeared to quite as much advantage, if the circum-
stances of her distress had not been so minutely described.

In two of these stories, there are instances of people of
fortune adopting children of inferior rank, and bringing
them up as their own. When this can be done without
injury to relations, it is a very proper and benevolent action;
and were the generosity of it confined even within narrower
bounds, great good would arise from a measure so benevo-
lent in its intention and beneficial in its effects. For in-
stance,

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303

stance, what comfort and assistance might be given in par-
ticular to a clergyman with a large family, by taking a
daughter off his hands, and making a moderate provision
for her.

ART. IX.—*Marvellous Adventures; or, the Vicissitudes of
a Cat.* By Mrs. Pilkington. Price 2s. Vernor and
Hood. 1802.

WE have not read a more interesting and entertaining
children's book for a long while, than this history of Gri-
malkin, which we have indeed rejoiced over as a happy
specimen of a style of writing which we began to fear was
given up by general consent among modern writers for the
amusement of children; and it is with great pleasure that
we now recommend it for young readers. Yet, much as we
approve this Tale, we cannot let it pass with unqualified
applause. The greatest part of Mrs. Dawson's story
should, we think, have been omitted; and the author has
wound up the catastrophe of the story in a manner which
leaves painful impressions upon the mind of the reader. In
our opinion, the moral would have been better had Miss
Naresborough been described as living to cherish her in-
dulgent and excellent father. Besides, by saying so much
about this lady, poetical justice is not done to the proper
heroine of the tale, Grimalkin herself.

ART. X.—*The beautiful Page; or, Child of Romance, &c.
intended as an instructive Lesson for Youth.* Hurst.
1802.

THIS Tale is very ingenious and interesting, and it is
made the vehicle for conveying much good instruction to
children, particularly upon the duty of filial obedience.
We will not destroy the effect of the story by epitomizing,
as it will afford amusement for readers of maturer years, for
it is extremely well-written. But we think the moral
would have been more complete, if the young lady, after
her

304

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her romantic exploits, had been resigned into the hands of her Parents, to learn prudence and discretion under their care, instead of making her a wife before she could have had time to divest herself of the erroneous ideas she had formed from books of chivalry.

ART. XI.—Pity's Gift, a Collection of interesting Tales to excite the Compassion of Youth for the Animal Creation. Selected by a Lady from the Writings of Mr. Pratt. Price 3s. Longman. 1801.

IT was the original intention of the Lady who compiled this Work to collect from different authors; but, finding materials more than sufficient in Mr. Pratt's publications, her researches were confined to them; we are, therefore, to regard the selection before us as taken entirely from his stores.

It is certainly 'of great importance,' as the compiler observes, 'to teach children lessons of compassion towards the dumb creation,' not only because the lower creatures have a natural claim to humane treatment, and the Scriptures teach us that it is the will of God they should receive it; but also, because children, by shewing kindness to birds, insects, &c. may be easily led into a habit of practising benevolence towards those who are more immediately their fellow-creatures. But a line of distinction should be carefully drawn, lest the best effects of the heart being called forth at an early age to inferior objects, should rest there, and be eventually withheld from those who have a higher claim to them. Another point to be attended to, is, not to ascribe feelings to the lower creatures, any farther than the sense of present pain extends: the bodily frame of a dog or a bird may be as sensible of this, as that of a man; but the want of reflection makes a material difference betwixt the suffering brute and the human sufferer. Neither is it consistent with the order of the creation to talk of the virtues of the lower animals; good and engaging qualities many of them have instinctively, but these differ essentially from the virtues which are the result of reason and reflection guided by Religion.

These

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305

These distinctions, we think, have not been sufficiently attended to in "Pity's Gift;" and what relation the story of "The de-cayed Merchant and his dutiful Daughter" has to the general subject of the Book, we cannot conceive. The terms in which the latter is spoken of as a child of nine years old, are, in our opinion, very improper for a child's Book, for they are calculated to excite vanity and self-consequence in the infant heart.

'It is not easy,' says the author, 'to be wretched in the constant society of perfect innocence; the company of a beautiful child, wholly unpolluted by the world, affords one the idea of angelic association. Its harmlessness appears to guarantee us from harm,' &c. &c.

There appears to us in another chapter of this Work, something very fanciful and inconsistent with Scripture, in the representation of the transaction between Noah and the Dove.

The story of *The Dog of the Tombs*, which in a following chapter is related as fact, requires, according to our judgment, several alterations to render it fit for children. Surely it cannot be right to talk of a dog's 'passing his days and nights "in darkness and the shadow of death;" or of "the hour of his resurrection from the dead; the fame and immortality of the dog," of his "going mourning all the day long," &c.

The story which bears the title of " *The Robins*," is, in our opinion, exceptional as it now stands. The children who practised such various cruelties upon a set of nestlings, certainly deserved *punishment*; but " *an eye for an eye, a tooth for a tooth,*" is not the doctrine of Christianity, even in respect to *animals*. The father of these cruel children would, we think, have acted with more propriety and justice, had he given each of the young rogues a good *whipping*, instead of "dragging one about by the leg, scratching another all over with pins," and "setting his dog upon another to tear his leg." To crown all this, the story concludes as follows:

'In a few months after, the eldest boy, who had been the cause of all the mischief, fell sick and died, and it was said, that as he was going to be buried, the kites, ravens, and rooks, and other savage birds, all flew over his coffin, screamed, and could

VOL. I.

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by

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by no means be got away; nor could he rest in his grave for
them, because the animals were always digging up the earth
under where he lay, as if they were resolved to eat him up; and
some declare he is *actually gone*.

ART. XII.—The Paternal Present, being a Sequel to Pity's Gift; chiefly collected from the Writings of Mr. Pratt.

AFTER having given so particular an account of Pity's
Gift, it will be sufficient to say of the *Sequel to it*, that it
contains a set of stories and poems which ought to be read
with attentive consideration by Parents before they put
them into the hands of their children, as the generality of
them are highly *improper* for the perusal of youth. From
what particular sources some of these materials are col-
lected, we do not know. We are sorry we cannot speak
of the collection in more favourable terms; but the mo-
ral improvement of youth is a thing too sacred to be trifled
with.

ART. XIII.—*A Grandmother's Stories*. Crosby.

THIS Book, from its size, appears to have been designed
for children of four and five years old; but its contents are
better suited to those of nine or ten. The stories are cal-
culated to convey good instruction, and young readers will
certainly derive great amusement from them.

ART. XIV.—*Scientific Dialogues, intended for the Instruc-
tion of Young People, in which the first Principles of na-
tural and experimental Philosophy are fully explained.*
In Two Volumes. Johnson. 1800.

THIS Work, as we learn from the preface, was composed
in consequence of hints given by the authors of "Practical
Education"*. The dialogues are written with as much
ease and simplicity of style, as the subject of them will ad-
mit of: neither is there any thing objectionable in respect

* Mr. and Miss Edgeworth.

to

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307

to religious principles to be found in them. They are merely
what the author professes to offer to the public, *Scientific
Dialogues*, and as such we imagine they will be highly
approved by those who wish to give their children an early
initiation in philosophical researches.

ART. XV.—Poetry for Children, consisting of short Pieces
to be committed to Memory. Selected by Lucy Aikin.
Price 2s. 6d. Phillips. 1801.

THIS selection has been made with judgment from some
of the best authors, and the Book is particularly valuable
on account of the scarcity of collections of poetry fit for
young people. A few original pieces are inserted, of which
the following is a specimen.

‘ LAPLAND.

'With blue cold nose and wrinkled brow,
Traveller, whence comest thou?"
From Lapland woods and hills of frost,
By the rapid rein-deer crost;
Where tap'ring grows the gloomy fir,
And the stunted juniper;
Where the wild hare and the crow
Whiten in surrounding snow;
Where the shiv'ring huntsmen tear
His fur-coat from the grim white bear;
Where the wolf and arctic fox
Prowl among the lonely rocks;
And tardy suns to deserts drear
Give days and nights of half a year.
From icy oceans, where the whale
Tosses in foam his lashing tail;
Where the snorting sea-horse shows
His iv'ry teeth in grinning rows;
Where, tumbling in their seal-skin boat,
Fearless the hungry fishers float,
And from teeming seas supply
The food their niggard plains deny.'

ART.

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ART. XVI.—Tea-Table Dialogues between a Governess and her Scholars. Darton and Harvey. 1796.

THIS Book is said to be written ' upon the plan of the justly celebrated Madame le Prince de Beaumont,' The Dialogues, indeed, appear to have been copied verbatim in many places from the works of that author; and some are apparently borrowed from ' Ferguson's young Ladies' and Gentlemen's Philosophy.' However, they contain good instructions for children given in a familiar style; but the Scripture History which is introduced, is not quite correct, for instance, page 20, Adam is represented as having made offerings from a principle of gratitude, and of such things as he thought best. The Scripture is silent respecting Adam's offerings; but from the history of Cain and Abel we may gather that the first sacrifice was a Lamb, and offered by the appointment of the LORD. Abel is described by the Author as following Adam's example, and the Lord's words to Cain, "Why art thou wroth," &c. are misinterpreted to signify the same as if God had said to him "Children should never be angry or sullen, except with themselves when they have done wrong; for to be sorry for past errors is the high road to amendment. This is certainly a good lesson for children; but it is not suggested by the passage of Scripture to which it is applied; and great care should be taken not to put false glosses on the Word of God, even with the best intentions. Similar objections might be made to other parts of this well-intended Book, in which, by attempting to simplify and draw practical instructions suited to young children from Scripture History, the Author has inadvertently thrown the real lesson given by the inspired penman into obscurity. It is to be wished that every point of doctrine should be placed before children at first in its true light.

ART.

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ART. XVII.—Rational Brutes; or, talking Animals. By M. Pelham. Vernor and Hood. 1799.

THE rational brutes and talking animals to which this Book relates, are no other than an assembly of imaginary creatures of different species, viz. dogs, horses, cats, birds, &c. supposed by the Author to relate in human language the cruelties inflicted upon each of them by thoughtless and ill-natured children; of which such animals would doubtless complain were they endued with reason and speech. To be a tongue to the dumb in such a cause, is a praiseworthy act; and we hope this benevolent advocate of the brute creation, has not pleaded their cause in vain.

ART. XVIII.—The Library for Youth. Nine Volumes. Wallis. 1800.

THESE Books are of a diminutive size, calculated to fill one of those little boxes for books, which, by means of a print imitating glass doors, with drawers below them, are converted into Book-cases, and dignified with the name of Libraries! The subjects of the nine volumes, of which this set is composed, are Geography, Astronomy, Grammar, Arithmetic, Mythology, History of England, Natural History, Botany, Biography; and each is adorned with a very neat engraved frontispiece relative to the subjects on which they respectively treat. How much of each Science the compiler has contrived to get into its appropriate nut-shell, we do not pretend to say, having confined our observations, to the three Volumes which relate to Scripture History, Mythology, and Moral Tales. The first of these contains an accurate account of the general contents of the various Books of which the Old and New Testament are composed, and gives a very good idea of the design and scope of them. The Moral Tales are also calculated to make good impressions upon the minds of children; but, to the Mythology, though it is abridged with judgment, we cannot but object all together, as a subject totally unfit for Young Children.

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ART. I.—A plain and easy Introduction to the Principles of Natural and Revealed Religion, with a comprehensive View of the Reasonableness of the Christian Dispensation, intended for young Students. By a Clergyman of the Church of England. In Two Volumes. Rivingtons.

THIS Work is admirably well adapted to the purpose for which it was professedly designed. We are told in the preface, that it was chiefly taken from Dr. Jenkins's learned treatise on 'the truth and certainty of the Christian Religion,' a work of high reputation, but now out of print. Young persons are much indebted to the Reverend Compter, for the trouble he has taken in suiting it to their capacities, and for the original matter with which he enriched it. We will give an extract, as the best method of proving the merit of the performance, recommending it at the same time, as a Book highly useful in the present day.

‘OF ATHEISM.

'Thus have we considered some of the chief attributes of God in order to raise up in our minds great and worthy apprehensions of him, and to beget in our hearts holy affections, suitable to our condition and daily dependence upon him. That there should be any persons so blind and weak, as for a moment, even in thought, either to deny his Being, or to exclude his superintending providence from the universe, may well excite our pity, astonishment, and concern.

'That the substance of which the world is framed, existed from eternity, and that all the parts of it being in motion, after innumerable trials, so hampered themselves together at last, as to fall into the happy order in which we see them now; that men first sprung like mushrooms out of the mud and slime of the earth; that all their thoughts, and the whole of what they call the soul, are only the various actions and repercussions of small particles of matter; that the whole system of the world, and every being therein, is nothing but mere matter and motion; matter dividng

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viding itself into particles of such and such a figure, and motion directing itself into such and such tracts, and turnings, and deviations; that they dance and frisk about as they think fit, and yet keep every thing in due regularity, while there is no GOD at all to superintend them, or while the drowsy GOD sits sleeping in heaven, never taking part in their concerns: these are some of the wild, extravagant opinions of deluded spirits, the very mentioning of which, it may be hoped, will be sufficient to confute them.

'For will any one seriously pretend, that the great and curious structure of the world was made by accident? As well might he pretend that once upon a time, a certain quantity of stone and timber, iron, lead, and other materials, met happily together by chance, at St. Paul's, and there fell to work; the stones carving themselves, the timber hewing itself, the iron and lead getting into their proper places, and so finishing that famous cathedral without the help of any architect. And yet, alas! what comparison is there between the largest and most curious building in the world, and the immense fabric of the universe! Beyond all credulity, therefore, is the credulousness of the Atheist, whose imagination is so absurdly strong, as to believe that CHANCE could make a world, when it cannot build a house; that CHANCE could produce all plants, when it cannot paint a landscape; that CHANCE could form all animals, when it cannot so much as make a watch, or any other inanimate machine.

'There may, however, be those who, contenting themselves with words, are for ascribing the formation of the world to FATE or NATURE, rather than CHANCE. They do right in objecting to the latter as a Cause of the world's existence. For, in fact, CHANCE seems only to be a term, by which we express our ignorance of the cause of any thing: it is, in truth, NOTHING; nor can chance ever produce anything of itself. And yet, as to FATE, that is nothing but a series of events, and declares nothing concerning the cause of that connection, nor why it is. And as to NATURE, whatever may be meant by it, the laws of NATURE must necessarily imply some LEGISLATOR, and are consequently posterior to that which constituted them; and if it be used to imply natural or second causes, still these are nothing but either the inanimate motions of senseless matter, or the

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the voluntary motions of dependent creatures; one the direct
operation, and the other, the free permission of Him who ruleth
over all. So that to Him, we must at last be carried, in all our
meditations and disquisitions on the the subject.'

ART. II.—Hamlain; or, the Hermit of the Beach, a moral
Reverie, calculated for the Instruction and Amusement of
Youth. Newbery. 1799.

THIS Book, in our opinion, furnishes a model of a species of composition particularly adapted to that stage of life when young persons, having nearly completed their school education, are about to commence their career in the circle of general society; but in these days of premature reading, it is advisable to put such works as this into the hands of children at an earlier age, before they have acquired a taste for Novel reading, that great obstacle to the improvement which Books of this kind are calculated to convey.

The Hermit of the Beach, as described by the ingenious writer of this pleasing Reverie, was very different from the Hermits we have lately placed before our readers. Children let loose from the nursery and forming rural retreats, in which, unobserved by the parental eye, they might follow all their own fancies, or acquire knowledge by Chance*. Neither was Hamlain a religious recluse, retiring from the world in disgust, but he was a Christian Philosopher, who, from a contemplative turn of mind had been induced, after many years spent in the toils and dangers of a sea-faring life, to fix his abode in his paternal cottage which was situated on an eminence that commanded a very extensive and varied prospect, including a delightful sea-view. By great industry and ingenuity, Hamlain had wonderfully improved the wild scenes of nature, till his little estate was rendered beautiful and charming.

To this sequestered spot, and to the presence of its owner,
who was well qualified to edify and amuse young people, a
gentleman is described as conducting a youthful party, some

* See Art, ii. Page 119.

of

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of them his own children, who return from their visit highly
gratified, and resolving to pursue the method which this re-
spectable hermit had pointed out, of reading the BOOK OF
NATURE with a view to moral improvement. We will give
a specimen of Hamlain's method, not only for the credit of
the Work, but as a hint to some modern writers, how they
might employ their talents for the benefit of the rising gene-
ration, by contributing to give them a good taste for such
reading as is really useful.—We must suppose Hamlain
surrounded by a troop of young auditors, accompanied by
the father, all of them listening with attention to the her-
mit's discourse, which, after having pursued for a short
time, he continues as follows:

'I have,' said he, 'of late years, particularly since this retirement has afforded me leisure to give full scope to my thoughts, endeavoured to pursue every object that presents itself to my notice, through its analogies, comparisons, and references, so as to come at the instruction, which, I apprehend, is secretly couched almost, if not absolutely in every thing we see: if then, in the course of the little time we may spend together, and the different objects we may direct our observations to, I should endeavour to engage your attention a little in this way of viewing things, you will please to excuse me; and, indeed, I have been so long in the habit of it, that those who only view things superficially, that is, merely as pictures and dull forms, which they continually look on, or turn from, according as they are pleasing or disgusting, appear to me scarcely to see any thing; but to the person who endeavours to detect the latent lessons of wisdom and instruction, that, as I said before, lie couched, perhaps, in every thing we see, NATURE becomes one large volume, of which every object is a chapter, page, or section: and it is thus that the morning and evening's walk, or the noon-tide retreat of the wise man, is always pleasing and entertaining, because always presenting him with something new and instructive; and the man or woman who has once got the key to this large instructive volume, can never entertain the preposterous thought of how they should kill time; for this, to them, would be like Alexander in his cups, killing their best friend.

VOL. I.

ss

‘The

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'The analogy between a voyage and man's life has been frequently and beautifully noticed. I make no doubt you have read many of these instructive allegorical allusions, the principal moral of all, centres in the uncertainty of every thing in this life, and that from the examples of the vessel's getting safe into port, after being exposed to the most imminent danger of sinking, we should learn not to give up hope in adversity; but, invoking the divine aid, use our best endeavours to meliorate our condition; on the other hand, that in a prosperous state of things we should not be too confident because we seem to have a favourable gale, a placid sea, and the sun shining upon us; for, like the vessels I have mentioned, which, after leaving port with all those advantages, have been overtaken by thepest and perished in the storm, the advantages of birth, fortune, friends, and abilities, may all prove insufficient: you may fail in the most desirable and commendable pursuits in life, while others, wanting at their outset all these advantages, may finally attain the object of their pursuits; the one failing, perhaps, through that negligence which arises from too much confidence in the advantages they possess; the other succeeding through that diligence and circumspection, which the consciousness of the want of every other advantage naturally inspires. You, my dear young visitors, are perfect strangers to me; your family, your connections, your expectations, are equally so; but as often as recollection shall renew in your remembrance Hamlain and his rocky cell, remember this advice—

'Neither let the advantages with which you may begin life's voyage, lull you into confidence and negligence; nor the want of them depress your minds into hopelessness and inactivity; but, humble and moderate in prosperity, and firm and patient in adversity, persevere in that path which reason and justice point out, and then despair not of reaching your desired port.'

Such is the excellent instruction conveyed by the writer of this Book in the imaginary person of Hamlain; nor are *anecdote* and *example* wanting to enliven the work. Happy would it be for the youth of the present day, could they be led into such *reveries* as this author presents to their imaginations, instead of those *wild vagaries* which result from the indulgence

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indulgence of fancy, in which every thing relating to religion or morals is seen through a false and deceitful medium.

ART. III.—The Moralist; or, amusing and instructive Dialogues, &c. By the Author of Hamlain. West and Hughes. 1799.

This Work, which is by the same Author as the preceding article, might with great propriety have been called *The CHRISTIAN MORALIST*. The design of some of the dialogues is to convince young people that the Scriptures are not only to be honoured on account of the Divine Truths they convey; but that they are likewise calculated to afford great amusement to readers of learning and taste, from the sublimity of their style, and the beauty of their composition. Could youth be once persuaded to regard the Sacred Volume in this light, how happy would it be for them; and, to use the words of an admired and pious author*—

'Why shun to make our duty our delight;
Let pleasure be the motive' (and allow
That immortality be quite forgot)
Where shall we trace, through all the page profane,
A livelier pleasure, and a purer source
Of innocent delight, than the fair Book
Of Holy Truth presents? For ardent youth,
The sprightly narrative; for years mature,
The moral document, in sober robe
Of grave philosophy array'd: which all
Had heard with admiration, had embrac'd
With rapture, had the shades of Academe,
Or the learn'd porch produc'd it. Then, O! then,
How wisdom's hidden treasures had been couch'd
Beneath fair allegory's graceful veil.
Do not the pow'rs of soul-enchanting song,
Strong imagery, bold figure, every charm
Of eastern flight sublime, apt metaphor,

* Miss More's Sacred Dramas. Introduction.

And

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> And all the graces in thy lovely train,
> Divine Simplicity! assemble all
> In Sion's songs, and bold Isaiah's strain ?

In a Dialogue, with which this instructive volume closes,
the principles of the new school, as it is called, are weighed
against those of Christianity, by their probable effects on
the lives of mankind; and by the comforts they respec-
tively offer in the closing scene of mortal existence.

ART. IV.—The Juvenile Library; including a complete
Course of Instructions in every useful Subject. With
Productions of young Students, and a monthly Distribu-
tion of Prizes, to the Value of fifteen Guineas and up-
wards. In Four Volumes. Price 6s. 6d. each Volume,
in Boards. Hurst. 1801.

FROM the collection of tales taken from this Work,
which we have already reviewed under the title of ‘*The
little Hermitage*’, &c. and ‘*The Visits to the Menagerie
and Botanic Garden at Paris*,’ which first appeared in it,
and which we have also noticed†, we had formed a very
disadvantageous idea of this publication; and were, there-
fore, very agreeably disappointed by finding the articles
of *Natural History*, *Moral Philosophy*, and, in short,
every thing but the *Tales* and *Visits* above-mentioned,
free from the leaven of Modern Philosophy and calcu-
lated for real improvement; and we are at a loss to ima-
gine how these very exceptionable articles found admit-
tance into such a compilation; but we hope that tales of
a better tendency, will, in future, be adopted. Some of
the *Prize Questions*, for original composition, are such as
we should scarcely expect, or, indeed, desire young persons
of fifteen or sixteen years of age to be able to discuss, for
instance—

‘Whether such a love of Novels as excludes all other reading, or no reading at all is to be preferred?’

* Page 119.

† Page 200.

‘Whether

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‘Whether the laws of Soln or those of Lycurgus have been
most conducive to the happiness of mankind?’

The questions in general, however, are calculated to ex-
ercise the imagination and understanding of young people
upon proper subjects, and they have produced some very
ingenious answers, both in prose and verse, well authenti-
cated, for which the prizes have been justly distributed.

We are not such ill-natured critics as to wish to check
the emulation of the youthful mind, when directed to pro-
per objects, yet we must own, that it appears to us rather a
dangerous experiment, to make the fame of the successful
candidate so diffusively public. Were the prizes given
without the record, or, at least, with the initials only of the
successful candidate, every good purpose, in our opinion,
would be answered, without the hazard of exciting vanity.
At least we think this restriction advisable in respect to fe-
male competitors, as more consistent with that diffidence
and retiredness, which properly forms a part of their sexual
character.

ART. V.—*The Guardian Angel.* From the German of Kotzebue. Vernor and Hood. 1802.

WHEN we read the title of this Book, and the name of
its author, we were curious to know what sort of a being
Kotzebue would produce as a Guardian Angel, and the re-
sult of our enquiries reminded us of Esop's fable of *The
Mountain and the Mouse*; for, instead of a celestial spirit,
we found nothing more than the picture of ‘*an hovering
angel*,’ as the Author calls it, with a flower in his hand,
called ‘*Forget me not,*’ embroidered by a lady as an em-
blem of herself, in the character of an adulterous wife
(adulterous at least in thought) cherishing in the mind of
another individual an illicit affection.

This lady had been long engaged to a most worthy man,
but another falling in love with her, whose passion she ac-
cidentally discovered when he was going to a distant part
of the world to try the effect of absence; pity for his distress
awakened

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awakened her tenderness and turned her affections aside from their former channel; however, she kept her engagement by bestowing her hand where it was promised, made false vows at the altar; and, while she was a wife, nay, after she became a mother, she cherished her affection for a man, who but for her, would probably have reconciled himself to his disappointment. This is the love which modern philosophy requires to be cherished instead of the virtuous affection of the conjugal tie! The lovers pined away in secret without any hope of an union, but it was unexpectedly effected: the tender husband, solicitous for his wife's health, proposed a voyage for the benefit of it, in the course of which, he was knocked on the head by assassins. The lovers were soon after married, and their happiness complete! such is the outline of the story, which is filled up with many improbable circumstances. But this lady is not the heroine of the Book, though an action of her's has furnished the title of it. However, we will say no more of this romantic performance, than that it is written very much upon the principle of the 'Sorrows of Werter,' and is totally unfit for the perusal of Children. But we recollect that it is given as a story for Youth; and those young persons whose taste has been corrupted in childhood by novel-reading, will doubtless enjoy this tale of wonders and false sentiment.

ART. VI.—The Village Library, intended for the Use of Young Persons. By Miss Gunning. Price 1s. 6d. Crosby and Co. 1802.

THE young persons for whose instruction and amusement this Book is intended are those of the order usually distinguished by the name of villagers. It begins with describing a happy family of this class, of which we should be glad to see the counterpart under every village roof. But we fear such villagers can only be found in Utopia! However, it is certainly right to exhibit pictures of virtue and good conduct to young people in every station of life with

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with a view to excite their imitation; and this is the manifest intention of the lady, who compiled this work. We say compiled, because the story which bears the title of 'The Death-bed,' is evidently taken from Berquin's Children's Friend; whether the remaining contents of the Book are original or borrowed, we are not able to say. However, there are so few books of amusement proper for the Village Library, that the labours of those who will take the pains of making proper selections cannot be ill-bestowed, if the people for whom they are made can be prevailed upon to profit by them.

ART. VII.—The Visit for a Week; or, Hints on the Improvement of Time; designed for the Amusement of Youth. By Lucy Peacock. Fifth Edition. Price 3s. Harris. 1802.

WHEN a Book has passed through so many editions as that before us has done, we must suppose its merits to be so well known as not to stand in need of our aid to bring them into public notice; but as we are unfortunately obliged so often to censure, we cannot deny ourselves the satisfaction of giving praise where it appears so justly due. We therefore bear testimony to The Visit for a Week, as a very entertaining and instructive Book.

ART. VIII.—The Adventures of Kamoula, the lovely Arabian; or, a Vindication of the Ways of Providence, exemplified in the Triumph of Virtue and Innocence over Corruption and Malice. Lackington. 1801.

THIS Book presents itself with a most promising titlepage, and the preface accords with it, from whence the reader is led to expect the most important lessons in favour of the doctrine of an over-ruling Providence, and the resignation of the human mind to the will of Heaven. But it is not to the Christian Reader that these Lessons are adapted, for the Religion that runs through them is Mahomedan.

The

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The great Creator of the Universe is described according to the faith of Mussulmen; and a women has miraculous powers bestowed upon her as a reward for preserving her virtue under a series of such persecutions, as the Providence of God never suffered any human being to be exposed to; romantic in the highest degree! We are informed in the preface, that this history of Kamoula was, in a great measure, compiled from an old French novel, and, indeed, we might suspect it to have been composed in Egypt when Buonaparte having professed himself a believer in the false prophet, his followers probably expected him to establish the Mahomedan Religion in France; and, for children of French extraction, educated in this religion, the Work before us would be an appropriate Book. But may the children of Britain, while the world lasts, learn the ways of Providence and the duty of resignation from the BIBLE; and hear of no miracles but those which were wrought in proof of that faith which was revealed from Heaven!

ART. IX.—A Mother's Advice to her Son and Daughter.
By the Marchioness of Lambert. A new Edition.
Price 2s. Vernor and Hood. 1800.

THE fame of the late noble Author of this Work has been so long established that, in other times than the present, it would be sufficient for the Editor to announce the republication of her excellent advice to her children to ensure an extensive circulation of the Book. We remember the time, that the Works of the Marchioness of Lambert were put into the hands of all young ladies, towards the end of their education; whether the same was done in respect to young gentlemen we do not know, but it is much to be lamented that a false taste for trifling reading should have superceded the relish which the well-formed youthful mind would otherwise have for a book so well calculated to contribute towards forming their characters to virtue, honour, and politeness, in subservience to Religion. We will give

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give an extract, not merely with a view of recommending the Work to those parents who have not already perused it, but on account of the passage we shall produce being so accordant with the plan of our Work. Let us first premise that the advice of the Marchioness to her Son is particularly suited to young men who aspire to military fame. Our extract will be taken from Madame de Lambert's Advice to her Daughter.

'You are entering the world: go into it, my dear, with fixed principles: you cannot fortify yourself too much against what awaits you there: carry with you all your RELIGION; nourish it in your heart by sentiment: support it in your mind by reflection and by suitable reading.

'Nothing is more needful, nor more conducive to our happiness, than to preserve a sentiment which leads us to love and to hope; which affords us consolatory prospects, which adapts itself to all seasons; which lays the foundations of all the duties; which is responsible for us to ourselves, and which is our guarantee to others. What support will not Religion afford you against the evils with which you are threatened? for, a certain number of sorrows will inevitably befal you. An ancient writer said that he " would envelope himself in the mantle of VIRTUE, do you envelope yourself in the mantle of your RELIGION, this will be a great support for you against the foibles of youth, and a sure asylum in more advanced age.

'Women, who have fed their minds with the maxims of fashion, fall into a deplorable void, as they advance in years. The world forsakes them, and their reason likewise departs: to what shall they betake themselves? the past, furnishes regret; the present, vexations; and the future, fears. Religion calms all; consoles all; in uniting you with her God, it reconciles you with the world and with yourself.

'A young person on entering the world, has a high idea of the happiness which it is to yield; she seeks to enjoy it: this is the source of her inquietude; she runs after her own idea; she hopes for perfect happiness: this it is which makes her fickle and inconstant.

'The pleasures of the world are deceivers: they promise more

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more than they give. They give us uneasiness in their pur-
suits, fail to satisfy us in their possessions, and throw us into
despair by their loss.

'To give consistency to your desires, expect neither solid
nor durable happiness. Honours and riches confer but a mo-
mentary pleasure; their possession creates new desires; habit
renders pleasure worthless. Before tasting them, you can pass
them without regret: instead of this, possession renders that
necessary which was superfluous: you are less contented than
you were before. In possessing you have accustomed yourself
to possession, and in losing you feel a void and a want. That
which it most severely felt, is the passage from one condition to
another: it is the interval between an unhappy and a happy
season. As soon as habit is established, the sentiment of plea-
sure vanishes. We should be gainers if we could, at once, draw
from our reason all that is necessary to our happiness. Expe-
rience turns us inward upon ourselves; spare yourself what it
costs you, and speak of happiness in a firm and determined
tone. True felicity consists in peace of mind, in reason, and in the
fulfilment of our duties. Never let us think ourselves happy, my
child, save when we feel our pleasures springing from the bot-
tom of our soul. These reflections are too serious for a young
person, and belong to riper years: I believe, however, that your
capacity is already sufficient. We cannot engrave too deeply
within us the maxims of wisdom: the impression which she
leaves is always faint; but it must be allowed, that those who
reflect, and who fill their hearts with principles, are nearer
virtue than those who reject them. If we are unhappy enough
to fail in our duty, at least we ought to love it: let us use these
principles, my child, as a continual aid to virtue.

'There are two prejudices, some will say which ought to be obeyed: *Religion* and *Honour*. It is wrong to speak of *RELIGION* as a prejudice: prejudice is an opinion which will serve either error or truth: this term should never be applied but to uncertain things, and Religion is not one of these.

'Though HONOUR is the fabric of man, nothing is more clear than the evils which those suffer who have stripped themselves of it: it is dangerous to give it up; it is even necessary that we should exert ourselves to fortify our minds with this sentiment, since it should be the rule of our life, and since nothing is

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is more destructive of repose, nor gives us more inconsistent
conduct than to think in one manner and reason in another.
Preserve to yourself, then, in as great a degree as you can, those
sentiments which guide your conduct; strengthen within your-
self the prejudice of HONOUR, which your native delicacy will
carry to the degree of scrupulosity.

'Do not relax from these principles, nor ever look upon the virtue of women as a virtue ordained only by custom: you have two tribunals before which you must pass, *conscience*, and the *world*: you may escape that of the world, but you cannot escape that of conscience. You owe to yourself the testimony that you are a virtuous person; but in the mean time you must not neglect the approbation of the public, because from contempt of approbation, springs contempt of virtue."

We think it would be an advantage to this Work to sell
the two parts separately; each part might, then, be made
a School Book. But of these matters the publishers are,
perhaps, the best judges.

ART. x.—The Hare; or, Hunting incompatible with Hu-
manity. Written as a Stimulus to Youth towards a pro-
per Treatment of Animals. Vernor and Hood. 1799.

IN this elegant and well-written tale, some author of su-
perior talents has pleaded the cause of that species of ani-
mals which is the Hero of it, and indeed of all others who
are subject to the huntsmen's cruel sport, in a very able and
interesting manner; and his Book may be read with plea-
sure and improvement, by persons far advanced beyond the
season of life, for which the author designed it; for by fre-
quent allusions to the manners, the vices, and the virtues of
mankind, he has converted the history of the Hare into an
instructive fable for the human race, from which may be
derived many useful reflections, besides those which im-
mediately relate to the treatment of animals.

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ART. XI.—The Amiable Tutoress; or, the History of Mary and Jane Hornsby. *A Tale for Young Persons.*
Price 2s. Hurst. 1801.

THIS Book might, perhaps, have been more properly called a *Tale for Parents and Governesses*, for it points out in a very proper manner, the ill-effects of not attending to the most essential parts of the education of young ladies; and the best means of correcting them. The Work, however, is calculated to improve the minds of young people also; and among Juvenile Novels, it may justly claim a preference to many; but we were sorry to find scenes of insanity introduced, for they are likely to affect the imaginations of young people too powerfully.

ART. XII.—The Shepherd's Son; or, the Wish accomplished. *A moral Tale.* Interspersed with poetical Effusions, designed for the Improvement of Youth. By the Rev. T. Smith. Price 2s. Newbery. 1800.

THIS Book, like the foregoing article, is of that class which we have called *Juvenile Novels*. It was designed chiefly for boys, and it will doubtless interest the mind of the youthful reader. We hope it will not be put into the hands of young peasants, as it may inspire them with fruitless expectations of such success in life as falls to the share of very few who have been in a state of poverty. The WISH that found its accomplishment was that of a mother, the wife of a poor shepherd, who ardently desired to see her son *possessed of learning and exalted in life*. Since at the time this wish was first conceived, there was not the least probability of its being ever *accomplished*, surely it should not have been *indulged*; as it would naturally engender discontent, and might lead to murmuring at the dispensations of Providence. With submission to the Reverend Author of this Work, we think that the kindest office which can be performed towards people of the lower orders is, to reconcile them to their situation; and, in respect to poor children, a boarding-school education, bestowed by a patron

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tron is more likely to do harm than good. We must also take the liberty of objecting to the introduction of scenes of courtship and marriage into a book intended for the amusement of *School Boys*. However, if novels are to be put into their hands, this is certainly less exceptionable than many others which are now read by children.

ART. XIII.—*An unfortunate Mother's Advice to her absent Daughters. In a Letter to Miss Pennington.* By the late Lady Pennington. A new Edition. Hatchard. 1802.

WE remember this Letter to have been many years ago among the few books which then formed the Juvenile Library; but for some time it was out of print; however, it has lately made its appearance again; and we are glad to welcome the return of a Work, which certainly contains a great deal of excellent advice for young people, especially for those in elegant and genteel life. With the circumstances of this lady's unfortunate history we are totally unacquainted; but it appears from her own account that the misfortune of being separated from her daughters at a time when they stood in need of maternal advice and example, was brought on by that sort of indiscretion which is regarded by many of the female sex as a venial crime, but which, in its consequences, often proves fatal to domestic peace, and brings an indelible stain upon a character in other respects unblamable. Let us hear what a mother who has made the experiment, says upon the subject, to her daughters, in order to warn them to keep in the paths of rectitude, from which she herself unhappily strayed. The lesson is a very important one at the present day.

‘A long train of events, of a most extraordinary nature,’ says Lady P. ‘conspired to remove you very early from the tender care of an affectionate mother: you were then too young to be able to form any right judgment of her conduct, and since that time, it is very probable that it has been represented to you in the most unfavourable light. The general prejudice against me,

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me, I never gave myself the useless trouble of any endeavour to remove. I do not mean to infer from hence that the opinion of others is of no material consequence; on the contrary, I would advise you always to remember, that next to the consciousness of acting right, the public voice should be regarded; and to endeavour by a prudent behaviour, even in the most trifling instances, to secure it in your favour: the being educated in a different opinion was a misfortune to me. I was, indeed, early and wisely taught, that virtue was the one thing necessary; and without it no happiness could be expected, either in this or in any future state of existence; but with this good principle, a mistaken one was at the same time inculcated, namely, that the self approbation, arising from conscious virtue was alone sufficient; and that the censures of an ill-natured world, ever ready to calumniate, when not founded in truth, were beneath the concern of a person whose actions were guided by the superior motive of obedience to the will of Heaven; this notion, strongly imbibed before reason had gained sufficient strength to discover its fallacy, was the cause of an inconsiderate conduct in my subsequent life, which marked my character with a disadvantageous impression. To you I will speak with the most unreserved sincerity, not concealing a fault you may profit by the knowledge of; and, therefore, I freely own, that in my younger years, satisfied with keeping strictly within the bounds of virtue, I took a foolish pleasure in exceeding those of prudence, and was ridiculously vain of indulging a latitude of behaviour, into which others of my age were afraid of launching; but then, in justice to myself, I must at the same time declare, that this freedom was only taken in public company. To sum up the whole in a few words, my private conduct was what the severest prude could not condemn; my public, such as the most finished coquet alone would have ventured upon: the latter only could be known to the world, and consequently from thence must it's opinion be taken. You may, therefore, easily be sensible that it would not be favourable to me; on the contrary, it gave a general prejudice against me; and this has since been made use of as an argument to gain credit to the malicious falsehoods, laid to my charge. For this reason, convinced by long experience that the greater part of mankind are so apt to receive, and so willing to retain a bad impression of others,

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others, that when it is once established, there is hardly a possibility of removing it through life.

Lady P. very properly recommends Religion to her daughters as the first object of attention; and her advice on this head is in general very good; but on the subject of the Lord's Supper, she has been led into a great mistake by a book which has done much mischief in the world, through an attempt to simplify that Holy Ordinance—we mean " Bishop Hoadley's plain Account of the Nature and End of the Lord's Supper," a work which should be carefully kept out of the hands of the young and ignorant, for it reduces that Divine Institution, which was bestowed as a means of grace to a mere act of obedience to a divine command. If a caution be given to the young reader concerning this work, and a book in which the Holy Sacrament is properly explained put into her hands, the danger will be obviated.

ART. XIV.—The Dog of Knowledge or Memoirs of Bob the Spotted Terrier supposed to be written by Himself. By the Author of Dick, the little Poney. Price 2s. 6d. Harris. 1801.

IF we had not learnt from the dedication, and from the prefatory advertisement, that this Book was written for young people, we should have ranked it among Novels—as such it is entitled to praise; for, though in some instances too satirical, we think it certainly describes life and manners, for the most part, in just colours, and in animated and spirited language, so as greatly to interest the reader for the imaginary hero, whose fictitious history furnishes many useful hints for the conduct of human life, under various circumstances; and it certainly may be read by young persons in preference to the generality of novels, as it is entirely free from the faults which render those books so dangerous, of giving romantic representations of human

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human nature and filling the young mind with false ideas of love and conjugal happiness.

At the end of the Book are some anecdotes which are given as *Facts*, and which shew that the instinctive attachment of dogs to mankind has sometimes been employed as the instrument of providence for the preservation of individuals. We will transcribe two of them as proofs of the watchful care of the Father of Mercies, and his unbounded power and wisdom.

' Sir Harry Lee, of Ditchley in Oxfordshire, ancestor of the late Earls of Litchfield, had a mastiff which guarded the house and yard, but had never met with the least particular attention from his master. In short, he was not a favorite dog, and was retained for his utility only, and not from any partial regard.

' One night, as Sir Harry was retiring to his chamber attended by his *faithful* valet, an Italian, the mastiff silently followed him up stairs, which he had never been known to do before; and to his master's astonishment presented himself in his bed-room. Being deemed an intruder, he was instantly ordered to be turned out; which being complied with, the poor animal began scratching violently at the door, and howling loudly for admission. The servant was sent to drive him away. Discouragement could not check his intended labour of love;* he returned again, and was more importunate than before to be let in.

' Sir Harry, weary of opposition, though surprized beyond measure at the Dog's apparent fondness for the society of a master that had never shown him the least kindness, and wishing to retire to rest, bade the servant open the door, that they might see what he wanted to do. This done, the mastiff, with a wag of his tail, and a look of affection at his lord, deliberately walked up, and crawling under the bed, laid himself down, as if desirous to take up his night's lodging there.

' To save farther trouble, and not from any partiality for his company, this indulgence was allowed. The favourite valet withdrew, and all was still. About the solemn hour of midnight, the chamber door opened, and a person was heard stepping across the room. Sir Harry started from his sleep, the dog sprung from his covert, and seizing the unwelcome disburder fixed him to the spot.

* Or rather providential impulse.

' All

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' All was dark; Sir Harry rang his bell in great trepidation, in order to procure a light. The person who was pinned to the floor by the courageous mastiff, roared for assistance. It was found to be the valet, who little expected such a reception. He endeavoured to apologize for his intrusion, and to make the reasons which induced him to take this step appear plausible; but, the importunity of the dog, the time, the place, the manner of the valet, raised suspicions in Sir Harry's mind, and he determined to refer the investigation of the business to a magistrate.

' The perfidious Italian, alternately terrified by the dread of punishment, and soothed with the hopes of pardon, at length confessed, that it was his intention to murder his master, and then to rob the house. This diabolical design was frustrated solely by the instinctive attachment of the dog to his master, which seemed to have been directed on this occasion, by an interference of Providence. How else could the poor animal know the meditated assassination? How else could he have learnt to submit to injury and insult for his well-meant services; and finally seize and detain a person, who it is probable had shown him more kindness than his owner had ever done? It may be impossible to reason on such a topic, but the facts are indisputable. A full-length picture of Sir Harry, with the mastiff by his side, and the words "More faithful than favoured," are still to be seen at the family seat at Ditchley, and will be a lasting monument of the gratitude of the master, and the fidelity of the dog.'

The other anecdote is given by the Author on the credit of Dr. Beattie, being taken from his *Dissertations*.

A gentleman of the name of Irvine, who lived near Aberdeen, and who died about 1778, in walking across the river Dee, when it was frozen, the ice gave way in the middle of the river, and down he sunk, but kept himself from being carried away in the current by grasping his gun which had fallen athwart the opening. A dog, which attended him, after many fruitless attempts to rescue his master, ran to a neighbouring village, and took hold of the coat of the first man he met. The man, alarmed, would have disengaged himself; but the dog regarded him with a look so kind and so significant, and endeavoured to pull him along with so gentle a violence, that he began to think

VOL. I.

U U

there

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there might be something extraordinary in the case, and suffered himself to be conducted by the animal, who brought him to his master to save his life! Was there not here both memory and recollection, guided by experience, and what, in a human creature, we should not scruple to call good sense? No; rather let us say, that here was an interposition of Heaven; who, having thought fit to employ the animal as an instrument of his delivrance, was pleased to qualify him by a supernatural impulse.

ART. XV.—*Letters on the Improvement of the Mind, addressed to a Young Lady.* By Mrs. Chapone. In two Volumes. A new Edition. Scatcherd.

WE have ever held Mrs. Chapone's writings in the highest estimation, and should have endeavoured to do some honour to the memory of this excellent woman on her recent decease, by a delineation of her character, had we not accidentally met with the following eulogium in a monthly publication, signed with the initials of a justly celebrated female author, which renders any attempt of ours unnecessary, as nothing we could say on the subject would make amends to our readers for the suppression of so valuable a paper. In one point only we differ from Mrs. B. in opinion, concerning the Work before us. Mrs. Chapone's directions to her neice are for the most part excellent, but they appear to us *defective*, as they do not tend to establish the young lady's *Faith* upon decided and steady principles, which is in these days of the utmost importance to youth. This may, however, be in some measure accounted for. At the time Mrs. C. wrote, young people were not brought so forward in their education as they are at present; they were not introduced into company; nor was infidelity so openly professed in common conversation; but when *Philosophy*, we mean the *new Philosophy*, that declared enemy to *Revealed Religion*, is taught to Children from the very cradle, made the frequent subject of polite conversation, and introduced into books of all descriptions, it is highly necessary, that children should be well and completely instructed in the principles of Christianity at as early

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early an age as possible; and in these very extraordinary times, we think it particularly expedient that young persons, by the age of fifteen at farthest, should have more than a general knowledge of the Writings both of the *Prophets* and the *Apostles*. Having made these remarks, which we trust our readers will not think illiberal, or in any way derogatory to the fame of Mrs. Chapone, we will leave her ingenious eulogist to display her merits.

MEMOIRS OF MRS. CHAPONE.

'So may some gentle Muse
With lucky words favour my destined urn,
And as he passes turn,
And bid fair peace be to my sable shroud.

'Mrs. Chapone, who died at Hadleigh, in Middlesex, December 25, 1801, in her seventy-fifth year, had long been known to the public as an elegant and highly moral writer. The first productions of her's which were given to the world, were the interesting story of *Fidelia*, in the Adventurer, and a poem, prefixed to her friend Mrs. Carter's translation of *Epictetus*; but her name only became known on the publication of a deservedly popular work, *Letters on the Improvement of the Mind, addressed to a Young Lady*. This was printed in 1773, and will long, it is to be hoped, maintain its place in the library of young women. It is distinguished by sound sense, a liberal as well as a warm spirit of piety, and a philosophy applied to its best use, the culture of the heart and affections. It has no shining eccentricities of thought, no peculiarities of system; it follows experience as its guide, and is content to produce effects of acknowledged utility, by known and approved means. On these accounts, it is, perhaps, the most unexceptionable treatise that can be put into the hands of female youth. These letters are particularly excellent in what relates to regulating the temper and feelings. Their style is pure and unaffected, and the manner grave and impressive. Those who choose to compare them in this respect with another widely circulated publication, addressed about the same time to young women (Dr. Fordyce's Sermons) will probably be of opinion that the dignified simplicity of the female writer, is much more consonant to true taste, than

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than the affected prettinesses and constant glitter of the
preacher. Mrs. Chapone soon after published a volume of
Miscellanies, containing one or two moral essays, and some ele-
gant poems. The poems, which have the merit of many beau-
tiful thoughts, and some original images, seem not to have been
sufficiently appreciated by the public; for they were not greatly
noticed; owing, perhaps, to the mode of their publication. It
was not then so common as it now is, to mix new matter with
old.

'Mrs. Chapone's maiden mame was Mulso: her family was a
respectable one in Northamptonshire. Her married life was
short, and not very happy. She probably alluded to her own
nuptial choice, when she speaks in one of her poems of—

"Prudence slow, that ever comes too late."

'When left a widow, her very limited circumstances prevented her from enjoying a large acquaintance among the first circles of society, who admired her for her talents and respected her for her virtues.

'She understood and relished conversation. Her discourse was seasoned occasionally with a vein of humour; and having the advantage (for it is an advantage) of associating in early life with the best company, the ease and polish of the gentlewoman accompanied the talents of the writer. Her person was plain: but in her youth she had a fine voice, and always a strong taste for music. Mrs. Chapone was one of those women who have shewn that it was possible to attain a correct and elegant style without an acquaintance with the classics. The French and Italian she understood; and from the latter she made some translations. Mrs. Chapone, Mrs. Montague, and another lady who stands confessedly at the summit of female literature, and upon a par with the most distinguished scholars of the other sex, were friends and intimates: the two former have left the stage; but their venerable senior still survives to receive the homage of another century. Mrs. Chapone had been declining in health for many years. The loss of a beloved niece, the lady to whom the letters were addressed, and of a more beloved brother to whom she was united in similarity of taste, hastened the infirmities of age; and for some years before her death, she was laid aside from society. It is not unusual for those

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those who, in some period of their lives have filled a certain
space in the eye of the public, if they have been some time with-
drawn from it, to glide silently out of life unnoticed, except by
the attendants at the bed-side; so it was with Mrs. Chapone.
But if there are those of her sex now happy wives and happy
mothers, who have in any measure been formed to these cha-
racters by the early impressions they have received from her
writings, they will drop a grateful tear to the memory of their
benefactor, and rank her amongst those, who, in the French
phrase, "have deserved well of their country."

'Hampstead.

'A. L. B.'

ART. XVI.—The Importance of Religion considered, and the relative Duties it inculcates, with Meditations, occasional Prayers, and Hymns; designed for youth. Sael. 1799.

THIS is a very pious and edifying Book, as the fol-
lowing extract will shew; and it has the honour of coming
before the public under the patronage of a lady, who, as
the Author justly observes, has in her own exemplary con-
duct *realized* a character for active piety and charity,
which books can only recommend.

'In essence so pure, in rites so plain, Christianity bespeaks its divine origin, and exceeds every system of religion that has appeared in the known world.'

'If a stranger to Christianity, who had never heard the name, were to enquire what were its doctrines; the answer would be, that it enjoins nothing, but what experience will prove to be beneficial, and forbids nothing but what experience will prove to be hurtful to the peace and happiness of mankind. No rational creature could hesitate a moment in adopting such a system; and as we, as a nation, have long been sensible that it is the only religion calculated to make men happy, the blame will lie heavy, indeed, if, when we see other nations suffering from ignorance or contempt of its precepts, we should content ourselves with an empty profession only, and neglect those duties, those habits, and that temper which truly constitutes the essence and spirit of Christianity.'

'In

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‘In order to a national reformation, every individual must look first at home, and be intent upon mending himself; for which purpose, there should be a deliberate and close inspection into our own hearts and ways; and whilst we consider God as the discerner of the one, and the superintendant of the other, as knowing all that passes within and without us; we should deal as openly with him, and impartially with ourselves: for the leaven of hypocrisy will spoil the whole act, and leave us in a worse condition than we were before. Whatever secret enemies we discover under the appearance of darling favourites, they must be brought forth and offered up as sacrifices at the altar of sincerity and truth: and we must evince by an exemplary conduct that our return into the way of righteousness is not formal but real, and that we add, in every sense, to our faith, virtue. This is necessary upon a general view of things, But upon a more particular attention to these trying times, when the most artful and strenuous attempts are made to overthrow our faith and poison our moral principles; when infidelity stalks about at noon-day, and vice affects an air of triumph, when the essential truths of the Gospel are attacked with blasphemous boldness, and the very fundamental points of all religion are divided or denied; surely such as profess themselves Christians should particularly attend to their own conduct, and to the conduct of those over whom they possess a natural influence.’

## CORRESPONDENTS.

*To the Conductors of the Guardian of Education.*

*LADIES,*

‘FROM that candour which runs through the Work in which you are so laudably, and we hope successfully engaged, a constant reader is led to think you will admit a slight censure to be passed upon one article in *The Guardian of Education* without taking offence. I allude to the extract in Number II. which gives an account of the death of Madame de Roland. This is described in such a manner by her panegyrist, as to lead inconsiderate people into the idea that the calmness she testified at the moment she was going to suffer an ignominious death, was the result of those principles which the new philosophy honours with the name of Virtue. True virtue would have led her to act in a very

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very different manner throughout the whole series of her misfortunes, as well as at the hour of death. Ought not this to have been marked in a stronger manner by the writer of the article in question? The following passage in a note of a Work of Madame de Genlis, entitled *La Bruyère the Less*, so well expresses the idea I have formed of the character of that infatuated and misguided woman, *Madame de Roland*, that I am induced to transcribe it for your insertion; and, perhaps, it may induce you to examine the book from whence it is taken; in which you will find much that is deserving of attention.

‘I am, Ladies, your sincere well-wisher,

‘J. H.’

*Extract from La Bruyère the Less. Chap. xix. on Death.*

‘How elevated, how affecting are the reflections of a good man on his death-bed! Yet a moment, and heaven shall open on his eyes; his ears shall be saluted with its rapturous harmony; he shall be united to all eternity, to the only source of infinite perfection; that active and searching mind shall behold truth unveiled in all its splendor; that susceptible soul, which nothing could satisfy, shall enjoy the felicity of admiring and of loving without measure and without end!—What hopes! What anticipations!’

‘In the last moments of those philosophers who are void of Religion, nothing is to be seen but pusillanimity, or pride and ostentaiton. They are detached from every thing but themselves; they act, they speak only to inspire admiration in the surrounding spectators, or to become subjects of wonder to future readers.’

‘It is well known in what a dastardly manner D'Alembert met death, although he died of a very lingering illness. His friends did not dare to advertise him of his danger; it was wished that he should leave some legacies to his domestics; but it was not possible to hint to him the idea of making his will.’

‘Read the Memoirs of Madame de Roland; during all her imprisonment, and in hourly expectation of death, she thought not of her daughter, bequeathed her no instruction for her future life, yet she wrote volumes, in every page of which is to be seen bursting forth the spirit of party, animosity, and the most ridiculous vanity. Memoirs, frivolous and scandalous, filled

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filled with falsehoods, licentious details, uninteresting anecdotes, and distorted portraits. At the awful moment of quitting life, are these ideas which ought to employ a rational being, to employ a mother about to leave an only daughter, then but thirteen years old; about to leave her a prey to misfortune, and in what times!

'To affect to die with indifference must be either the over-
weening insolence of pride, or the effect of stupid insensibility.
Were we forced to tear ourselves from our family and native
country to go and settle in some foreign land, we should not
blush to shew regret—why then ashamed to feel it when dying!

'It is only for saints to quit this life without regret; but from dying with indifference or without thought, that decisive moment is to them the most important epocha of their lives, and nothing can withdraw their attention from those great ideas which ought alone to occupy it at that momentous crisis.'

We feel much indebted to our kind correspondent for
his remarks, and for the extract by which he has supplied
the defect he so judiciously points out.

The favour of a Country Correspondent, signed P. R. was
received, and an answer immediately written, and left agreeably
to his desire at the Publisher's; but it has not yet been called for.

As we know by experience how very mortifying it is to those
who write for the public to incur the charge of incorrectness, we
cannot produce the following Errata without an apology to
H. E. the Author of a Work reviewed in the third article of
Books for Young Persons, in our last Number, for the many
blunders in the Extract from his very ingenious and useful
book, which a pressure of literary business occasioned us to
overlook.

ERRATA.

Page 234, line 27, for representative read representatives; p. 236, 1. 33, for
vanitie read vanity; p. 240, 1. 25, for and nurse, read or the nurse; p. 243,
1. 35, omit her; p. 245, 1. 31, for work, read writer; p. 271, Art. iii. in the
title for N. E. read H. E.; 1. 5 of the extract, for hath, read has, for with, read
like; p. 272, 1. 1, after of, add the; 1. 9, after short, add ll; 1. 11. after to, add
comprehend or; 1. 21, for as, read us; 1. 22, for the, read writing; 1. 24, for
best, read last.

THE

GUARDIAN

OF

EDUCATION.

No. 6.]

OCTOBER, 1802.

[VOL. 1.]

EXTRACTS FROM SERMONS, &c.

ART. I.—From a Sermon on the Sacrament of the Lord's Supper, preached before the University of Oxford, on Sunday, November 25, 1787. By William Lord Bishop of Chester. 1790.

AS the bringing young persons to the LORD'S TABLE,
although in these times greatly neglected, is, in our estima-
tion, a very essential part of a Christian Education; and as
very erroneous opinions concerning the Holy Sacrament of
the LORD'S SUPPER prevail in the world, we shall endeavour
to place this important concern in its true light, by means
of Extracts from a series of Sermons, written by a learned
prelate of the present day*; who, should these pages be
ever honoured with his notice, will, we trust, excuse the
liberty we have taken in transcribing so largely from them;
as the laity in general do not often look into Sermons ori-
ginally composed for the members of a University.

* Lord Cleaver, now Bishop of Bangor.

VOL. I.

X X

The

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The text of the first of these excellent Discourses is
1 Corinthians, Chap. x. ver. 16.

*The Cup of Blessing which we bless, is it not the Communion of the Blood of Christ? The Bread which we break, is it not the Communion of the Body of Christ?*

'There are three several notions (says the learned author) respecting the Lord's Supper, which have long divided the Christian world, all of them agreeing in this point, that they attribute to it what our Church considers as essential to a Sacrament, an outward and visible sign of an inward and spiritual grace.

'The great object with our Reformers was, whilst they acknowledged the doctrine of the *Real Presence*, to refute that of *Transubstantiation*; as it afterwards was to refute the notion of *Impanation* or *Consubstantiation*.

'They took much pains, likewise, to shew from the Scrip-
tures, as well as from the authority of the Fathers, that this rite
was not a material Sacrifice; an idea which later writers, not-
withstanding of great weight and character in our Church, have
still supported; particularly from the pure offering of Malachi,
and the parallel drawn by St. Paul, between the Lord's Table,
and the table of Devils.

'In opposition to the very nature of a Sacrament, it has been
strenuously urged, that from the words of the Institution, "*Do
this in remembrance of me,*" &c. nothing more can be collected
than the design of a *bare memorial*; yet the notion, which hath
best approved itself to the learned and dispassionate, is that of
*a Feast upon a Sacrifice*; a feast upon the symbols of that body
and blood of Christ, which made the one great Sacrifice for the
sins of mankind. To this I know of but one considerable ob-
jection, which is sometimes made by those who are well-wishers
to the true idea of a Sacrament; and who have thought that it
was too remote from common apprehensions, too learned for ge-
neral use; and, therefore, probably not the primary and most
accurate explanation of the matter. Still this interpretation
seems to have obtained the most general suffrage amongst the
Divines of our Church, till the notion of a bare memorial was
revived by an eminent prelate, whose ostensible design at least
was, by removing from this ceremony every thing essential to
a Sacrament, to render it no longer exceptionable to the bulk

of

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of those Protestants amongst us who dissent from the Church of
England. Amongst the answers to this " plain Account of the
Sacrament, " as it is called, was one from the pen of another
prelate, who defended the idea of a feast upon a Sacrament with
uncommon ability and force of argument. But whilst his
larger works engaged the admiration of the learned world, this
smaller publication was received with less attention than either
the importance of the subject, or the solidity of his reasoning
deserved. Hence perhaps, in part, it may have happened that
later writers have again revived the idea of a bare memorial;
which it was the object of this prelate, in a work entitled " A
Rational Account of the Nature and End of the Sacrament of the
Lord's Supper, " to confute. This opinion of a bare memorial
seems to gain upon the minds of the public; but as I have per-
suaded myself that this latter idea of the rite is inconsistent
with the true design of it, deprives it of its essential significa-
tion, defrauds the communicant of much real comfort to which
he is entitled, and therefore takes much from him of its real
benefit; I shall use my endeavour to confute such an idea, by
producing some arguments, hitherto, so far as I know, not urged
in favour of the feast upon a Sacrifice. And if, with the use
and application of no more learning that what every man of
good understanding brings with him to the reading of the Eng-
lish Bible, I can shew that the notion of a feast upon a Sacrifice
is sufficiently intelligible, the objection that it is too remote
from common apprehension will be easily removed. If more-
over I can shew, that, without this notion, the words instituting
the Rite, few and easy as they appear, are far from conveying
a clear and connected purport, I shall then call it not only a
plain and obvious, but a just and necessary interpretation.'

The learned Author then quotes the Account given by St. Matthew, chap. 26, and St. Mark, 14, and adds—

'It is not at first view easy to conceive any deficiency in the
connection of these two propositions, "*Take, eat; this is my
body: drink ye all of this, for this is my blood:*" yet surely no in-
stitution was ever more remote from common apprehension, if
we are allowed to look no farther than the letter, as some
eagerly contend: no precept was ever more unexampled in the
history

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history of Jewish rites, or more unprecedented in all the vanity of caprice, which distinguished the ceremonies of idolatrous worship, whether we consider our Lord as a teacher or legislator, a friend or benefactor. But St. Luke recites the words of the institution with some variation, and in a manner which may possibly throw some light upon the subject. His words are, "this is my body which is given for you; this do in remembrance of me." And in the account given by St. Paul, the words are, "my body which is broken for you:" and, after the cup, "this do ye, as oft as ye shall drink it, in remembrance of me."

'Here, then, the reason of the institution is, it is true, assigned: they were to eat the symbol of the body, and drink that of the blood of one who was to give his body and blood for the remission of their sins; and this they were to do as a perpetual memorial of one who had laid down his life for them. But still the difficulty remains respecting the peculiar mode of the institution: the question is still, why eat the body, why drink the blood of one who had died for you? Why so strange a memorial, so singular an expression of respect and gratitude? How comes it that our Lord, who always adapted his discourse so much to the occasion, and so remarkably availed himself of every allusion, which might through the senses enforce a stronger impression upon the mind, should propose a mode of remembrance, which, in the naked recital, as it now meets the ear, stands independant of every preconception on the part of his disciples? &c. &c.*

'The truth is, that, until these difficulties meet a satisfactory solution, it is in vain to talk of the plainness and simplicity of this institution. For if by plainness be meant any obvious connection between the event of Christ's death, and the command apparently founded upon it, we have shewn, that, whilst the institution is considered as a *memorial* only, nothing can well be farther from being *plain*. And if by *simplicity* be meant the facility with which it is performed, neither is it so *simple* as it might obviously have been made for the purpose only of a memorial of Christ's death, as it is most clear that either of the two parts, that of eating the body, or that of drinking the blood,

Some other objections are proposed, for which we must refer to the Sermon itself.

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separately taken, would have fulfilled this purpose quite as significantly as they both do now.

'I do not mean to deny that the institution is plain and simple; indeed, I hope to shew that it is so: but it must be from a very different view of the subject. That it had an obvious plainness and simplicity when first enjoined, and administered to the disciples, may be collected from the little or no pains taken to explain its fitness and propriety. In fact, it is proposed with as little preparation as the other great rite of our Religion, "Go, baptize all nations," &c. from whence it is evident that the words of the institution *then* carried their own explication. But it by no means follows that they do this now. Let the advocates for simplicity, therefore, say what they please, we must have recourse to other passages of Scripture, or to customs elsewhere recited, or to the occasional circumstances of the moment; or, in short, to the known apprehensions of the persons to whom this rite was delivered.

'We will now enquire, what were those ideas, &c.—In fact, what key the disciples had, which opened to them the connection between the parts of this proposition, "*Take, eat; this is my body which is given or broken for you;*" and "*this is my blood of the New Covenant, shed for you for the remission of sins: drink ye all of this.*"

'Now to *give* a body to *divide* or *break* it, and to *shed its blood*, was the very form of the Sacrifice instituted by the Moisaic law. To a Jew, therefore, one living under the law of Moses, a body *slain, given, and broken for another*, must unavoidably recall the idea of some or more of the Sacrifices of that law: and the institution would of course receive its explanation with the disciples from the notion of a *Sacrifice*.

'But if the words "this is my body which is given for you, this is my blood which is shed for you," reminded them of a sacrifice, the words which follow, "for the remission of sins," could not but remind them specifically, of the *Sin-offering*. The command, "take, eat," would, in addition, suggest to them the idea of *another* species of Sacrifice; and teach them, that they were likewise to commemorate a *Peace-offering*. Again, when our Lord, pointing to the cup, said "this is my blood of the *New Covenant*," they could not but recollect the words which Moses had used, when he ratified the *Old Covenant*, by the sprinkling

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sprinkling of the blood of the Sacrifice, "Behold the blood of the Covenant." And when they were commanded all of them to drink that blood, they would readily understand by the use of wine, appropriated to the commemoration of that Sacrifice of Christ's blood, which was once to sprinkle all mankind, how every one might apply the ratification of the new Covenant to himself. It might, too, remind them of the peculiar Sacrifice made at the consecration of the priests, and of that singular appointment; "that they should eat of those things with which the Atone-ment had been made."

'Lastly, if the occasion upon which this rite was instituted, if the passover, which our Lord so earnestly desired to eat of with his disciples, if the elements of bread and wine used therein, together with the words referring to a practice already estab-lished, "do this, as oft as ye shall drink it, in remembrance of me," have induced all parties, ancient and modern, to con-sider it as substituted in the room of the Paschal Supper; it is plainly impossible that it should not have led the disciples to compare with their deliverance from Egypt their greater deli-verance in the remission of their sins, and to consider this new rite as a sacrificial remembrance of that death, of which the Pas-chal Lamb had been hitherto the accustomed type, or prefig-rative representation.

'I will now beg your attention to the general and concurrent purport of the terms recited in the several accounts given of this institution. Even the previous expression, "when he had given thanks," or blessed the elements, accords exactly with the ceremony of the Peace-offering. See 1 Sam. chap. 9.

'I observe, too, that in the words, "this is my body," our Lord uses the very term by which the Sacrifice of himself was predicted: "A body hast thou prepared." Again, "given for you;" given to God for a Sacrifice, according to the Mosaic law, which enjoins that the animal to be sacrificed should be given to the priest as God's representative. The learned prelate here gives a recital of the institution in the words of St. Matthew, chap. 26, upon which he rests his general argument, that "the real connection in the parts of the two propositions, "Take, eat; this is my body," and "drink ye all of this, for this is my blood," can be explained satisfactorily upon no other supposi-tion, than that of an allusion to a Sacrifice. An objection he

is

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is aware may be made, that "the institution of the Lord's Sup-per does not, nor can be made, exactly to correspond with any one species of Sacrifice under the Mosaic law;" but he says—

'The truth is, that if it be a representation or application of the Sacrifice of the death of Christ, it must correspond, not ex-actly with one, but essentially with all the Sacrifices of the Law. For as all the Sacrifices were types of, this great event, and as the event itself must correspond to its own types, so must what-ever institution be made to represent that event. The rite, therefore, which should fully "shew the Lord's death till he come," must shew the Sacrifice made by this death, which doubtless was St. Paul's meaning; a Sacrifice, upon which alone the merits and efficacy of that death are founded; for it is in the blood of Christ, sacrificially shed, that the Scriptures found the notion of propitiation, of atonement, and of forgiveness.

'This representative rite, therefore, should shew that our Lord's body was, besides its other correspondences, a Sin-offer-ing, a Peace-offering, and the true Paschal Lamb. Because in this view of the matter the rite will not so much be a full re-presentation of any one, as an abridgement or recapitulation of every Sacrifice of the Old Law. And I think the words of the Institution do in themselves, when duly illustrated, indicate this general correspondence.

'To the Christian, I mean the unlearned Christian, of the present day, it is sufficient, perhaps, if he understand, that the death of Christ was a Sacrifice for the sins of the world :—This point once well understood, I see nothing plainer, no interpre-tation of this Sacrament more easy and simple, none more ra-tional, than that it is a representation and memorial of that Sacrifice; or, in the language of our Church, "a continual re-membrance of the Sacrifice of the death of Christ," as well as the means by which every Christian may apply to himself the new Covenant of Grace, purchased by that Sacrifice.

'Upon the supposition that this rite be the representation of a Sacrifice, it will furnish us with more than one additional ar-gument to prove that it really conveys an inward and spiritual grace. As thus for instance: if it convey to us the benefits of a Sin-offering, namely, atonement and forgiveness, expressed in the words "this is my body, which is given for you for the re-mission of sins," by taking off the only obstacle to divine favour,

it

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it restores us to a capacity of receiving every communication of divine grace requisite to our future salvation. Those, therefore, who know how necessary to salvation the gifts of the Holy Spirit are, will readily allow, that Sanctification also is conveyed in this rite. Or it may be stated thus: if, besides the benefit of a Sin-offering, it comprises the benefits of a Peace-offering expressed in these words, "Take, eat; this is my body," then we have a positive proof, in virtue of the rite itself, that it puts us into a state of acceptance with God; a state which certainly supposes the communication of divine grace, because without that grace it is impossible that we should continue in a state of acceptance. Lastly, if, in addition to the benefits of a Sin-offering and a Peace-offering, it be likewise a federal rite, and we drink the blood of the New Covenant, we evidently apply to ourselves all the benefits of that Covenant: a primary one of which is, as we are repeatedly taught, Sanctification. We may therefore safely conclude, that a rite, which seems to comprehend all the virtues of all the sacrifices, under the old law, comprizes that likewise of present and immediate efficacy, in conveying to us an inward and spiritual grace.'

In our next we shall give some short extracts from the remaining Discourses.

ART. II.—Two Letters of the late Rev. William Jones to a Predestinarian. Extracted from the 12th volume of his Works.*

As the false doctrine to which these Letters relate is very industriously spread, and the Letters cannot be purchased separately, we are induced to copy them for our Readers, as a preservative against the contagion which has, of late years, spread like wild-fire, to the great dishonour of true Christianity.

## 'LETTER I.'

### 'MY GOOD BROTHER,

'I find that you are one of the Predestinarians of these latter days. You are assured of your own salvation, and look

* Published in 1801, by Messrs. Rivingtons.

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with pity on us poor unlearned Christians, who are left behind, and dare not think so highly of ourselves as you do. We take the whole word of God, as the rule of our faith and obedience; you take a part of it; and that part of it you interpret in such a way of your own, as to endanger all the rest. We are taught, as plainly as words can teach us, to make our calling and election sure. But why should we do so, if our election, like your's, is sure already? If you can once bring yourself to think that you stand, you are safe; whereas the Apostle lets me know, that I am, from that moment, in danger, and accordingly bids me take heed lest I fall. But no sins can make you fall; because God is so partial, that, in favour to you and some others, he distinguishes between the sin and the sinner, and sees not the one for the sake of the other—whereas I am told, that the soul that sinneth it shall die; and that there is tribulation and anguish upon every soul of man that doeth evil, without distinction of persons. How strange is it that you and I should find in the same Scriptures two such different religions! What will unbelievers say? Will they not say that we are both mad? I am as well assured that I shall be saved as you are; but I am not assured, upon your principles, you will be saved in preference to others. I humbly hope to be saved even as others. I am no where taught in the Scripture, nor have I any private revelation of it, that my Christian Baptism gave me any privilege which Baptism does not give to other Christians. I am assured, and I believe it, that God is no re-specter of persons; whereas with you he is nothing else. So the Jews thought; and that they themselves were the persons re-spected. As such, they justified themselves, and despised all others, as sinners of the Gentiles; which opinion led them to their ruin. I never met with any persuasion which comes nearer to their's than your's doth. But here you will say, You are no Jew. The Jews hated Jesus Christ; but you love him. And I believe what you say. But do you love him in sincerity? Have you no reserves? Perhaps you have neither seen nor heard, and will not believe me, but will rather be angry with me, when I tell you that the contempt which was formerly shewn to the person of Jesus Christ, is now shewn to his Church, which is his body; and that, as his own death was the beginning of Christianity, so the death of his Church will be the end of it. When I speak of his Church, I mean that ark which is now on the

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the waves of this troublesome world, towards a new heaven and a new earth, wherein dwelleth righteousness; I mean that *Church in the wilderness*, which is now travelling to the Land of Promise; containing many enemies within the camp, and having many more without who are all waiting for its destruction, and boasting that it is near at hand.

‘Your way of proving your election is also very weak, and will bear no examination. For what testimony have I but your own word; while your works (as we ignorant people understand them) speak a very different language? But you add that it must be true, because you *feel it*; and you say this ought to suffice. But it will not suffice; for it is the very witness which I am warned not to take—because as it comes *from yourself*, it is not true; (see John v. 8) and it opens a door to all manner of imposture and delusion. For if I am to believe what one man *says of himself*, why am I not to believe another? Some better rule therefore is wanting; and our Saviour himself tells me, that there must be a *second witness*, and that this must be the witness of God, in some shape or other: unless, therefore, a man can produce it, I am not bound to believe him. I shall still think, that the man who is *his own witness* is a false man, whether I can detect him or not. Here, neighbour, I have got you upon new ground, which, perhaps, you never saw before. But study your Bible better than you have done, and you will find that I am right, and that there is more error, and more *sorts* of error (in the world) than you have hitherto been aware of.

‘You and your companions think that the Gospel is in a very flourishing state; but I see and lament the contrary. I see much evil under the name and appearance of good. You think the age of imposture is past; and that Satan has laid aside his old devices. You see him with his robe of light *on*—I see the *wolf stript*; and, whatever shape he may assume to deceive the ignorant, I pray daily and earnestly that the flock of Christ may be defended from him.

‘One more important question I must ask you. If, by your election, you mean that your final salvation is determined; how then is God to judge the world? Are you to judge first, and is God to judge afterwards? Suppose that he and you should judge by two different rules: where are you then? Suppose you should put evil for good; (which has been a common mistake

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take in all ages) will God follow your example? We are, therefore, bid *to judge nothing before the time*; till God, who alone is fit to judge, *shall bring light out of darkness*; then shall strange things appear, now totally unexpected and unknown. Then the applauses of a mistaken world, and of a man's own false heart, shall signify nothing. No praise shall be lasting, but that which cometh only from God.

‘I have now given you, with that truth and friendship which you might expect from a brother, my three grand objections against your new law of *Predestination*. I do not—I cannot receive it. First, because God is no respecter of persons: secondly, because no man can be admitted as his own witness: and thirdly, because God shall judge every one according to his works. These objections are so short and plain, that you must understand them. You cannot plead ignorance. Can you answer them? If you cannot, you should *cease to pervert the right ways of the Lord*; you should come down from your high thoughts, and serve God with me in the good old humble way of Faith, Hope, and Charity, which will never mislead you; and may God direct us both in the same, for the alone merits of Jesus Christ our Lord; so shall we be able to *stand in the evil day*. In which prayer I hope you will join with your faithful brother and humble servant,

PHILALETHES.

January 1800.

We reserve the second Letter for our next Number.

ORIGINAL ESSAYS.

(Continued from Page 295.)

SECTION VI.—*On the Cultivation of the social and benevolent Affections in the Infant Heart, with a View to the future Performance of the relative Duties.*

IN order that a Child may so "pass the waves of this troublesome world, that he may finally come to the land of everlasting

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everlasting life,” (as the Office for Baptism emphatically expresses it) his mind should not only be guarded against the introduction of evil, but he should also be “rooted in Charity,” or, in other words, the principle of CHRISTIAN LOVE should be so fixed, and interwoven in his very nature, that it may operate throughout life, as the governing motive of his actions towards all mankind, and towards the inferior creatures.

Amongst the Fruits of the Spirit St. Paul names Love;\* and St. John says, “Love is of God; and that if we love one another, God dwelleth in us. That hereby we know that we dwell in him, and he in us, because he hath given us of his Spirit.”† We may therefore regard the principle of UNIVERSAL CHARITY as part of the good seed sown by divine grace in the Infant heart, which, if properly cultivated, will branch out into all the social and benevolent affections, and lead to the practice of all the relative duties. The first fruit of this heavenly principle is Filial love, which is called forth towards the Mother, by the tender and endearing offices she performs for her Infant, in the first year of his life. For a time filial love is merely instinctive; but, as the mental faculties expand, it gradually becomes (under proper culture) sentimental, and renders the Mother an object of affection, gratitude, and esteem to the Child, who, in his helpless years, she nourished at her bosom, and watched over with constant anxiety. But, in order to produce these sentiments, the Mother must have a religious regard to the Divine Commandments in her performance of the parental duties:—She must consider how she ought to act towards her Child, and how he ought to act towards her from the dawn of reason, that she may guide him properly; for filial love will be a mere transient impulse, which will change into contempt for her authority, if she does not exert her power over her Child, for the proper government of his affections.

The Duty of Parents to their Children is plainly written

\* Gal. v. † 1 John iv. 3, 13.

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in Scripture: “Train up a Child in the way he should go, and when he is old he will not depart from it,” “The rod and reproof give wisdom; but a child left to himself bringeth his mother to shame,”\*\* says Solomon; and the wise son of Sirach recommends a system of severe discipline; but, as the writer does not rank with the inspired ones, we conceive it will not be presumptuous in us to think, that he has carried severity too far, in recommending such frequent beating, unless for very untoward obstinate Children. However his maxims in general are such, as parents may safely and advantageously adopt, for they are wise and expeditious, particularly those which follow:

> He that chasteneth his Son shall have joy in him, and shall rejoice of him among his acquaintance. He that teacheth his Son grieveth his enemy, and before his friends he shall rejoice of him. He that maketh too much of his Son shall bind up his wounds, and his bowels will be troubled at every cry. A horse not broken becometh headstrong; and a Child left to himself will be wilful.†

The Apostle St. Paul says, Ye Parents, provoke not your Children to wrath; but bring them up in the nurture and admonition of the Lord.‡

The Duty of Children to their Parents is also clearly written in Scripture: Children, obey your Parents in the Lord; for this is right. Honour thy Father and thy Mother, which is the first commandment with promise, that it may be well with thee, and that thou mayest live long on the earth,‖ (alluding to the fifth commandment); and our Saviour himself recommends the duty of honouring Parents, by condemning those amongst the Jews who did not do so. § The advice of Solomon is, My Son hear the instructions of thy Father, and forsake not the law of thy Mother. A wise Son maketh a glad Father; but a foolish Son is the heaviness of his Mother. And the wise Son of Sirach says, The Lord hath given the Father honour over the Children, and confirmed the authority of the Mother

\* Prov. xxix. 15. † Eccles. xxx. 27. ‡ Ephes. vi. 4. ‖ Ephes. vi. 1, 2, 3. § Matt. xv. 5, 6.

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over the Sons. He that feareth the Lord will honour his Father and his Mother, and will do service to his Parents as unto Masters. Honour thy Father and thy Mother, both in word and deed, that a blessing may come upon thee from them. For the blessing of the Father establisheth the honour of Children; but the curse of the Mother rooteth out foundations.

After reading these Texts, the Christian Mother surely will not be greatly at a loss to know how to proceed in the religious education of her Child—"*The way in which he should go*" is certainly that which the Scriptures point out. "*The nurture and admonition of the Lord*" signify, as we conceive, the initiation of Children in the belief of Christian Truths, and the practice of Christian Duties. The duties of a Child to his Parents include *love*, *honour*, and *obedience*; and these the Parents are to inculcate by means of proper *instruction* and *correction*—and they are to begin the work of education *betimes*, by exercising the power and authority which they derive from God, the universal Father, for the purpose of bringing *the will of the Child into subjection to their own will*; on no account *leaving him to himself*, to follow his own will, lest, when he come to years of reason, and is required to *obey his Parents in the Lord*, or upon a *religious principle*, he prove refractory, and despise his Parents, and so bring a *curse* upon himself instead of the *promised blessing*. Whatever then the fond mother might be contented to endure herself rather than lay a restraint upon the will of her child, or refuse him any indulgence, from the fear of making him unhappy; she surely would wish for *his sake* to bring him up as the Scriptures direct. But we are inclined to think, that if parents would carry their thoughts forward to the time when the *wilful spoilt child*, will become a *turbulent headstrong youth*; and likewise call to mind some *living example* (which almost every neighbourhood unhappily furnishes) of a Son who despises his mother, and honoureth not his father, but follows the impulse of his own ungoverned passions, to his ruin, she would endeavour to spare herself in her declining years those

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those *bitter pangs*, which, as the poet expresses it, "*are sharper than a serpent's tooth.*"

The first thing a Mother has to do, when her Child, (according to the Nurse's phrase) "*takes notice*," is to regulate the *instinctive* love he feels for her. A young Child may love his Mother to such a degree as never to be happy but in her presence; indeed this is the common effect of shewing excessive fondness and endearment; but, however gratifying it may be to a Mother to have her Child cling to her when he is required to go away, or to hear the nursery ring with his cries to be taken back to her, she should guard against this dangerous partiality, by accusing him to receive kindnesses from others as well as from herself; for if it continues it will prevent both *the love of God*, and *the love of his Neighbour*, from springing up in his heart, and lead to suspicion, jealousy, and discontent, which will destroy his happiness, and make him a fretful being. Whilst the Mother, therefore, cherishes in herself and her Infant that tender sympathy, which it is the delight of the maternal heart to feel and to inspire, let her, in her endeavours to impress his mind with sentiments of filial affection, carefully avoid working too powerfully upon his feelings. It is the practice with many Mothers, in order to prove how much their Children love them, to make the little creatures unhappy, by affecting to be suffering pain or sorrow; and sometimes these ill-judging Parents will throw their poor babes into agonies of distress, by threatening "*to leave them*, and never come near them any more." The violent emotions produced by these foolish artifices are very prejudicial to the tender minds of Children, for in the beginning they convert that affection into a weakness, which would, in its proper degree, be a stimulus to one of the highest social duties; and afterwards, when the Parent finds it necessary to remit her attentions, and to contradict him, as she

* " And feel

"*How sharper than a Serpent's tooth it is,*

"*To have a thankless Child.*"

SHAKESPEARE,
*Lear's Speech to Goneril.*

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must unavoidably do sometimes, he will resent her behaviour as an injury. Instead of engrossing all the love a young Child is capable of feeling, the Christian mother will strive to expand his heart, and direct his affections to the different channels in which they must flow, in order to lead him to the performance of all the relative duties; she will content herself with such a share of her child's love, as is consistent with what he owes to others; she will be desirous that he should give to every one his due; and, above all, will she be anxious to direct his filial affection to his Father, as the person who is entitled to share with her the felicities of the parental relation.

But it is much to be lamented, that many fathers deprive themselves of some of life's best joys, from an idea that young children cannot be pleasing to men till they are old enough to amuse them with their prattle. This is an unhappy prejudice, which the good wife and mother will endeavour to overcome, by contriving that the Child shall appear in the most engaging light to her husband; who, having probably many cares to encounter, and many fatigues to endure, in order to provide for his family, should certainly be exempt from the toils and inconveniences of the nursery, and find in his own home a quiet retreat from the bustle of the world. The perverseness and noise of a humoursome child are very irksome to a mind seeking re-creation; but with a playful good-humoured infant, a man of the first-rate understanding may reasonably divert himself, even if unconnected; but when the child is his own offspring, and parental love comes in to set off all its innocent attractions, what pleasure can exceed that which the Father's heart experiences, whilst he discovers in every word and action, the unfolding of intellect and the promise of virtue! The wife, then, who would attach her husband to his own home, and enjoy the advantages of his assistance in the work of education, must endeavour to manage her child's temper so as to keep him under proper command; and she must also teach him to look up to his Father as the person who, above all others, he is to honour and respect.

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This may be done without her losing any of that consequence which belongs to herself: for instance; she should frequently talk to the child of his Father, "as very good; as the person who supplies money to buy all the little boy wants;" as "one that will love him very dearly if he is good; but who certainly will not love him if he is naughty;" and as "the principal person in the family, to whom she must take him for punishment, if he will not obey her as he ought to do."

These means, seconded by the prudent, steady conduct of the husband, will excite in the heart of the child a proper idea of the paternal character. He will love, fear, and honour his Father; and will easily be brought afterwards to love, fear, and honour GOD. But the complete success of the wife in this important business, depends upon the co-operation of her husband; we cannot, therefore, forbear observing, that it is a very great trial to a mother, who takes all possible pains to bring her children up properly, to have her endeavours frustrated by the injudicious exertion of parental authority in the Father.

Human actions ought throughout life to be governed by reason and religion; but neither of these does a child possess in his earliest years; his actions must, therefore, be governed by those who have them: and who so proper to guide and direct a Child as his Parents? Accordingly, Children are committed into the hands of their Fathers and Mothers (as we have repeatedly observed) by their CREATOR, and authority and power is given to them by him to govern their Children agreeably to his revealed will. The FATHER'S and the MOTHER'S WILL, therefore, (under due subjection to the DIVINE WILL) should be a LAW to the Child in all things, till he is capable of knowing the WILL of GOD; and afterwards, in every instance in which filial duty is concerned, whilst he continues to stand in need of parental advice and protection. And happy the Child whose Parents cordially unite together in bringing him up in the nurture and admonition of the Lord, and who accustom him at first to implicit obedience!

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That there is a natural difference in the temper and disposition of Children, as well as in the features and expression of their faces, is a fact which every person's own observation will confirm; but there are some general rules by which all may be governed with a proper accommodation to variety of temper.

In a former section we offered some advice to Mothers in respect to preparing children's minds, in their early years, for paying obedience to parental authority, by making them sensible of their own weakness and dependence, and of the strength and power of their Parents. The same kind of method, carried on as a Child grows older, will be found to answer the same good purpose of keeping him in subjection; but if the reins of parental government have been held loose at first, the difficulty of restraining him afterwards within due bounds will be considerably increased; for, finding himself able to run about from place to place, to lay hold of what he pleases, and to demand what he wants, a sense of independence will arise in his mind, which, if not checked in time, will produce a habit of wilfulness that will render him uncomfortable in himself, and very troublesome to others. In order, then, to maintain his sense of dependence, the Child should be kept to the custom of asking in a humble manner for what he wants; and of returning thanks for what is given him; but as his wants and wishes multiply with his encreasing years, he will require management in respect to his requests and solicitations, for the natural impatience of the infant mind will turn these into commands, if care be not taken to prevent it. The tone of voice, and the manner in which a Child asks for any thing should be attended to, that he may not become imperious; and he should not be allowed to repeat his petitions after they had received one denial. The Parent, who suffers her Child to teaze her into compliance, inevitably brings an increase of trouble upon herself; and is far from adding to his happiness. If the thing he wishes for be proper, it should be immediately granted with kindness; if improper, it should be denied

nied with firmness: sometimes it may be advisable for the Parent to give a reason for her refusal; but the Child should be taught to yield to the judgment of his Parents without being suffered to dispute the point. And this may be done with perfect good-humour; a peevish denial will certainly convey the idea of unkindness; and should the request be for any thing the Child really wants, materials for proper amusement, or for the trial of some experiment he wants to make, a pencil or paper to draw with, for instance, or any of the important trifles of early childhood, the Parent should not, we think, make her own want of time to attend to the request, unless she is actually very busy, an excuse for not indulging it, as by doing so, she may check the progress of intellect; on the contrary, she should endeavour to prevent these kind of solicitations, by offering to the Child the means of rational amusement. "How do you intend to employ yourself, my dear?" she may say; and then assist his desires. But he should not have several objects proposed to his choice; let him determine for himself, when consistent with the obligations of duty, that he may feel the pleasure of having a will of his own, otherwise he will be, in his maturer years, a mere machine, not a reasonable religious being. But a Child ought not to be indulged in caprice, liking a thing one minute, and wanting to change it for another the next; yet some allowance must be made for the natural volatility of the infant mind, which leads the imagination from object to object in search of new ideas. However, the management of these matters must depend upon the discretion of the Parent, it is the principle only that we wish to establish.

As soon as a child is old enough clearly to understand what is said to him by way of permission or prohibition, he should be accustomed to receive direct commands from his Parents: "Do this." "Be sure not to do so and so." "Go to such a place." "Lay aside what you are about, and come to me;" &c. &c. If these commands are not immediately complied with, the parent should insist upon their being obeyed, and not let the child go till they are fulfilled. If he

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he refuses to do the thing, or continues obstinate and sullen, he should be threatened with chastisement; to be shut in a room by himself, for instance; and should be told that if he does not become quite good there, he will certainly be whipped. If he brings the first punishment upon himself, which will probably occasion him to cry violently, he may be suffered, for a little while, to vent his passion; but if his crying continue long, it will be advisable to look in upon him from time to time, and say, in a mild tone of voice, "that you wonder he will continue naughty, when he might be forgiven if he would beg pardon and promise to be good;" for it is not right to leave a child long in solitary confinement, as the infant mind, preying upon itself, may conceive very wrong notions, and instead of sorrow for the offence, resentment for the punishment may take place; but the solicitude of the parent to produce amendment, if accompanied by resolution, will operate as a kindness, and render forgiveness a real comfort. If the milder chastisement fail of its desired effect, the severer one must be inflicted.

To recommend the use of the Rod (for young children especially,) may appear very barbarous to the over-indulgent parent; and it may be condemned by the philosopher, as the punishment of slaves; but we pretend not "to be wise above what is written," and having the authority of the wisest of men, who, when writing under the influence of divine inspiration, expressly named the Rod as the proper instrument of correction, we are careless of the surety of those, whose self-taught wisdom ought to bow to the dictates of that Divine Spirit, from whence proceeds all that is truly good and wise. However, let it not be supposed that we approve the custom of producing the rod upon trivial occasions, for none can be more averse than ourselves to the frequent use of it; nor can we think that the repeat d injunctions in Scripture to chasten with the rod, justify parents in keeping this terrific instrument of punishment perpetually in sight. To render it efficacious, it should be repeatedly threatened; produced with evident reluctance,

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reluctance, and used with coolness and temper. The Child who knows that his Parents are firm and steady, will seldom drive things to extremities; he will yield to milder chastisements, and the rod will very seldom make its appearance. But if the Child has brought this punishment upon himself, he should be made to feel the disgrace of it long enough to let a sense of shame make a sufficient impression upon his mind to produce real sorrow, and render him desirous of being restored to the favour of his Parents; and forgiveness should be withheld long enough to make him sensible of the ill consequences of having incurred the anger of his Father and Mother, and to render him anxious to be perfectly restored to their good opinion. To whip a Child one minute, and kiss him and lament over him the next as an object of commiseration, is both injudicious and cruel, for it is the very method to destroy the effect of chastisement, by making him look upon himself as an injured creature, and his Parent as unkind and unjust.

Whatever fault a child is punished for, a full confession should be required as a condition of forgiveness; but we do not approve of the custom of forgiving every fault on this condition, for we have known children take advantage of it, to do things they knew their parents would disapprove, and, from the certainty of pardon, become hardened in offences.

Another practice, very wrong in our opinion, is that of exacting from a Child as a condition of withholding chastisement, a promise that "he never will commit the same fault again;" for, most probably, if he escape chastisement, his mind will be off its guard, and the promise will be forgotten; the offence of course will be repeated again and again upon fresh promises, till at length the fault will become habitual; whereas the proper punishment of it at first would most probably have eradicated the propensity, or would at least have prevented a repetition of the fault, by leaving a deep impression upon the mind.

Far be it from us the wish of establishing a system of terror in the nursery; we would much sooner see children obedient from a principle of filial love, and the hope of reward;

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ward, but we apprehend that this sentiment is above the
mind of young children; they may do right by habit, but
they will seldom learn the *duty of obedience* but from the
*fear of punishment* and the *hope of reward*, those great sti-
mulents to human virtue. The *instinctive love* which a child
feels for an ever fond Mother, has no mixture of *filial fear*
in it; so far from inclining an infant to *obey*, it makes
him expect to *command* his mother, and every one else.
Nor do we think the *reverential fear*, which leads to the
practice of *true filial obedience*, can be produced by *human
means* alone; it is the work of God himself in the heart of
the Child, in favour of the Father or Mother who seeks the
help of Divine Grace, without which, *parental love* is never
what it ought to be. Another great and common error in
education is, the practice of *making conditions* with chil-
dren for the performance of things which they ought to do
at their Parent's desire. " Do such a thing, my dear," says
the mother, " and you shall have so and so;" and, upon the
thing being done, the promise is immediately fulfilled. We
cannot call this bestowing a reward, for the Child has not
performed a meritorious action; he has, perhaps, done
what he did not like to do, but it was from a *selfish motive*;
and, by being constantly treated in this way, he will become
in time a little mercenary being, who will claim a reward for
every thing which he ought to do upon a principle of duty.
Instead of this, the Child should be told at once "to do
the thing," and should be punished (as we have before
observed) for disobedience; but if he complies with good
humour, and evidently gives up his *own will* to that of his
Parent, he should receive *moderate praise*, as "a good boy;"
and, for a continuance of this conduct, he should from time
to time receive from his Parent some present or indulgence,
as a token of approbation of his dutiful behaviour, accom-
panied with expressions of kindness sufficient to encourage
his perseverance, but not such as to excite vanity, and
make him think his Parents under obligation to him for
doing as they bid him.

Amongst the points which Parents should endeavour to
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accomplish as soon as possible, we think may be reckoned
the bringing them to act always as in their Parents' sight.—
How many dangers do Children escape, who, at first per-
haps from the fear of punishment, but afterwards from re-
ference for parental authority, forbear to do the things to
which the thoughtlessness of childhood and the rashness of
youth would lead them? And this habit would naturally
prepare them for acting afterwards with a constant regard
to the Divine will and commandments.

We would not however advise a mother to keep a Child
in a constant state of discipline; on the contrary, we think
she should pass over many trivial faults without observation,
and frequently she may remind the Child, that he did
not do as he ought to have done in such and such instan-
ces, but that she had forborne to notice the fault at the
time, either because she did not chuse to reprove him pub-
licly before friends, or because she imputed it to ignorance
or thoughtlessness; but that she hopes he will avoid it in
future; otherwise she must chastise him. The Mother
should also encourage her child to try to get the better of
his habitual faults, by telling him, " that she has known
little boys not older than himself do so;" and she should
take the opportunity at the instant he appears likely to
commit the fault she wishes to correct, to warn him gently
not to give way to it; she should also carefully chuse her
time for laying the *absolute commands* we have before re-
commended as a test of his obedience.

It sometimes happens that the tempers of Children will
be ruffled by an irritation in the habit, proceeding perhaps
from the efforts of nature to expand some of the various
organs of the body, or from some mental cause with which
we are unacquainted; it therefore requires great judgment
to manage Children under all circumstances, though there
are generally certain symptoms which indicate bodily in-
disposition, such as flushed or pale cheeks, heaviness of the
eyes, a hot breath, &c. If a Child is really indisposed,
pains should certainly be taken to relieve and comfort him;
but

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but not in such a way as to encourage him to pretend to be sick when he is not so.

We trust our readers will perceive that, in the strictures we have made on the commencement of a Religious Education, we have had a constant view to the Divine Example; and we are persuaded that in proportion as parental authority is established by such means as the Scriptures recommend, filial love will increase. It is absolutely necessary for a Child's own happiness, as well as that of his Parents, that he should be under good government; and whatever pains may be necessary to regulate his mind in the beginning, the Parent will be recompensed and rewarded an hundred and a thousand fold, by the obedience and affection which they will almost to a certainty produce.

Before we quit this part of our subject, we must take the liberty of making a few remarks upon the conduct of Fathers. Some men are certainly too severe and rigid towards young children. In the presence of a Father of this description a Child must not even *speak* or *move*, but as the fierce eye or stern voice of his Parent directs. This conduct will produce a *slavish fear*, which may force obedience; but *filial love* will find no place in the heart of a Child who is accustomed to tremble at the sight of his Father; neither will he conceive from such treatment a proper idea of the true paternal character; on the contrary, when he is afterwards told that God is his heavenly Father, he will probably dread his wrath and vengeance, as an Almighty Being powerful to punish and to destroy; but of the *tender mercies* and *loving kindness* of GOD, as the PARENT OF THE UNIVERSE, he will have no conception. Some very good and religious Fathers are rigid upon principle. Such a Father checks the tender emotions of parental love, and assumes a severity of character which is unnatural to him, from an opinion that he shall best promote the ultimate happiness of his Child by keeping him under perpetual restraint in his earliest years, intending to relax after he has fully established his authority. This is a very hazardous experiment;

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experiment; for it is likely to lead the Child into the practice of deceit, and to give him very unfavourable impressions of his Father's disposition towards him. It is certainly desirable that a Child should obey every command of his Parent; but these commands may be multiplied till they become a heavy burden, too heavy for him to bear. The Child who is indulged by his Father with a proper degree of liberty and familiarity, is encouraged to look up to him for instruction, advice, and example. One who is thrown at too great a distance will learn to disguise his sentiments, he will put on a mask in his Father's presence, and lay it aside in his absence. As he grows up, instead of confiding in his Father, he will repose his confidence in servants, or friends of his own age; and all his Father's hopes of seeing him good and amiable, will probably be disappointed.

We will not absolutely affirm that a Parent had better be too relax than too severe; but we are sure that he who errs on the side of tenderness and indulgence departs less from the path pointed out by the divine example, than he who deprives a child of the happiness he would receive from parental kindness, and who, by undue restraint, embitters the days of playful innocence.

But severity of conduct is not the common fault of Fathers of the present day. The generality of them fall into the contrary extreme of too great familiarity, and indulge their children with unbounded liberty, that their characters may be formed by nature, aided only by philosophical lessons, given incidentally. The danger of this method we have already repeatedly pointed out, by extracts and our own observations; and we shall have frequent occasion to advert to it. But there is still a practice which prevails amongst Parents, which we must not pass over: it is no uncommon thing to see a Father, who is really fond of his Child, playing a thousand tormenting tricks with him, under pretence of trying his temper, and using him to bear contradiction; and, amongst the rest, a Father will sometimes carry on a *sham-fight* with his Child, in order to accustom him to bear blows without crying. When this sport continues

VOL. I.

3A

sists

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sists merely of teazing a child by taking his toys away, &c. it is very irritating; but when the boy is encouraged to return blow for blow, parental authority is degraded. A Child never should be suffered, even in play, to lift his hand against his father—but many an one is provoked to do it in anger, by this foolish practice. The Parent who brings his son into such situations draws down disgrace on himself, and misleads the Child, whom it is his duty to put in the right way. If he is undutiful afterwards, or shuns his society, he must blame himself. A Father should certainly act with dignity, so as to dispose the child to consider his kindness in the light of condescension, which he will naturally do if the Father governs with an equal hand, keeping the middle way betwixt severity and excessive indulgence.

More softness may be shewn by the Mother towards her Children than by the Father, as more suitable to her sex; and she may very properly intercede occasionally should the Father be too hasty or severe; but never should she appear to take part against her husband, or suffer the child to hear a word of blame of his Father's conduct fall from her lips. Much may be done by a wife in favour of her Children in the way of kind persuasion.

When the Father is totally neglectful of his duty, as is sometimes unhappily the case, the Mother must regard herself as in a widowed state, and as called upon to perform the part of a double parent towards her half-orphaned children, in respect to their education; but she should endeavour, as much as possible, to conceal from them those faults which deprive them of a Father's precepts and good example.

It is now time to proceed to the other branches of CHRISTIAN LOVE; and the next that presents itself in the order of nature is *Fraternal Affection*, called in Scripture *Brotherly Love*. This is one of the tenderest affections of the human heart, upon the proper cultivation of which depends in a great measure the happiness both of Parents and of Children; without it, all is discord and confusion in a family; where it subsists in full force, the whole are bound together

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together by one common tie; the interests and welfare of every dear individual becomes a general concern; each is regarded as *another self* by all the rest, and their Parents enjoy, in the contemplation of this happy union, and the dutiful attention of their Sons and Daughters, the sweet reward of parental anxieties and cares. But we will take the character of *Fraternal Affection* from the Scripture; for though the texts we shall produce were used by the Sacred Writers in an enlarged sense, for that LOVE which should prevail amongst Christians as a *brotherhood*, of which our Saviour *JESUS CHRIST* (by condescending to call his followers *his brethren*) made himself the eldest brother, they refer to a *species of affection* which existed before; the seeds of which are implanted in the human heart, by divine grace, for the purpose of promoting the happiness of family-society.

St. Peter, when recommending the practice of the relative duties, says, "Finally, be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be courteous."* And St. John strongly recommends the cultivation of brotherly love, and speaks of *hatred amongst brethren* as an impious thing, highly displeasing to God our *Heavenly Father*. These are his words:

> He that saith he is in the light, and hateth his brother, is in darkness, even until now. He that loveth his brother abideth in the light, and there is none occasion of stumbling in him: but he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because that darkness hath blinded his eyes. Again, In this the children of God are manifested, and the children of theDEVIL: whosoever doeth not righteousness is not of God, neither he that loveth not his brother. For this is the message that ye have heard from the beginning, that we should love one another. Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother's righteous. He

* 1 Pet. iii. 8.

that

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that loveth not his brother abideth in death. Whoso hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him. Whoso hath this world's goods, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? If a man say I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him: that he who loveth God, love his brother also.*

Behold, (says the royal Psalmist) how good and pleasant a thing it is, brethren, to dwell together in unity!† and Solomon observes, that a Brother is born for adversity.‡—St. James says (by way of comparison indeed) If a brother or a sister be naked or destitute of daily food, and one of you say unto them, "Depart in peace, be you warmed and filled," notwithstanding ye give them not those things which are needful for the body, what doth it profit?‖ And Solomon reckons amongst those things that are an abomination to the Lord, He that soweth discord among brethren.§ The Son of Sirach says, Devise not a lie against thy brother—Change not a faithful brother for the gold of Ophir.¶ Our Savour's words must be added; I say unto you, whosoever is angry with his brother without a cause, shall be in danger of the judgment; and whosoever shall say to his brother, "Raca," shall be in danger of the council: but whosoever shall say, "Thou foel," shall be in danger of Hellfire. Therefore, if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee, leave there thy gift before the altar, and go thy way: first be reconciled to thy brother, and then come and offer thy gift.** Again, Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent forgive him: and if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, "I repent;" thou shalt

* John, chap. ii. 9, 10, 11. chap. iii. 10, &c. chap. iv. ver. 20, 21.
† Psal. cxxxiii. 1. ‡ Prov. xvii. 17. || Jam. ii. 15, 16. § Prov. vi.
¶ Eccles. vii. 18. ** Matt. v. 22, &c.

forgive

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forgive him.* And in his answer to Peter, when he asked him, Lord, how oft shall my brother sin against me, and I forgive him? until seven times? Jesus replied, I say not unto thee until seven times; but until seventy times seven. It is needless to add any arguments to prove that fraternal love is a branch of Christian Charity, and that the brother or sister who neglects to perform the good offices this love naturally leads to, displeases God, and is a bad member of society: but it will be proper to consider in what manner Parents, in co-operation with divine grace, should endeavour to cultivate this amiable affection, and bring it into action. Whilst there is only one child in a family, there is no room for the exercise of brotherly love; an only child, therefore, is in danger of growing up with a contracted heart, for want of objects to call forth his fraternal affection; but as soon as a Mother has reason to expect an addition to her family, she may begin to prepare the child she already has for the exercise of it, by telling him "that he will one day have a brother or sister, a dear little baby, whom he must love, and play with, and teach to be good, by being good himself." This will give the Child a pleasing prepossession in favour of the expected baby: instead of this, a very common way with nursery-maids, and sometimes with indiscreet friends, is, to tell a Child who has been accustomed to receive all the endearments of parental love, "that he will soon cease to be a darling with his father and mother, for that a little brother or sister is coming to supplant him;" in consequence of this, as soon as the birth of the threatened stranger is announced, he is regarded by the other as a dangerous rival; and, before the eldest sees this brother or sister, his heart is filled with jealousies, which are encreased when he beholds the baby in his mother's arms, receiving those caresses which she used to bestow on him alone. This is a great trial to a Child, even when every precaution has been used; but if he is teazed by his maid, &c. with the supposed diminution of his consequence with his mother, his mind is

* Luke, xvii. 3.

severely

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severely wounded, and the weeds of envy and hatred will spring up and choke the good seed of *fraternal love*, unless the Parent shall immediately apply her care and skill to eradicate them. With this view, it will be advisable for her to shew particular kindness to the eldest of her children, and to talk of the baby, " as a poor little helpless creature, who knows nothing, and can do nothing for himself;" she may then ask him, " If he will not help to nurse the poor baby, who is his own brother, or sister, and will love him very dearly, when he comes to know how good his eldest brother has been to him." The infant may then be occasionally put upon his brother's lap, and held there for a little while, during which time his brother may be invited to look at the baby's little hands, &c. and he should be told that he was once such a poor little weak creature himself, and wanted friends to nurse him, &c. &c. By such means as these, *fraternal love* may be brought out, and it will increase from day to day, if pains be taken to cultivate it; so that by the time another baby is added to the family, the first will be totally cured of his propensity to jealousy, and the second prepared as the first had been; but when the second is become the middle child of the family, there will be an additional task for the mother to perform, to keep up due subordination amongst her children. In the first place, she must carefully guard her own heart against a partiality for one Child more than another; till they are advanced beyond the first stage of life; or though their tempers may be different, and one Child may give a Parent more trouble than another, it is impossible that any of them should forfeit her affection, by *sinful disobedience*; and a Mother who extends her affections to all her offspring, will find an advocate in her own heart to plead for the faults of infirmity, which any one of them, who is less agreeable than the rest, may fall into. To make a darling of one child, and slight the rest, is such a breach of parental duty, such an offence to justice, as cannot fail to offend God; and common observation shews, that a heavy punishment is annexed to it in this world; for the spoiled Child is generally

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rally undutiful, and renders the life of his unjust Parent miserable.

In all large communities, subordination of rank is necessary to preserve harmony; and so it is in the smaller circles of domestic life; and we have ever observed the greatest happiness to subsist in those families in which the younger children were accustomed to look up to the elder ones respectively as their superiors. Not that we would recommend the bringing up a young Heir with the idea that he is entitled to be considered in his helpless years as a person of vast consequence, and that he has a right to domineer over his brothers and sisters; for the Apostle says, that "The heir, as long as he is a Child, differeth nothing from a servant, (in respect to rule and authority) though he be Lord of all; but is under tutors and governors until the time appointed of his father.* But, as many occasions arise among brothers and sisters in which a preference must be given, we think that where the merit of the competitors is equal, seniority of years should determine it; and if this were a Law in the family, it would not occasion discontent, provided at the same time that the elder was taught to use his privilege with kindness: and in order to dispose him to do so, he should be told that "he has certainly an advantage in being older than his brothers or sisters, but that it would be very selfish were he to desire to avail himself of it; but that he should use it for no other purpose than to make them happy, and to enjoy the satisfaction he would feel in obliging such dear relations." The rule usually observed in a family, of children's dividing with their brothers and sisters any little present of fruit, &c. is a very good one; but the giver should be accustomed to offer the first share to the eldest, and to others according to their seniority: nor would the respect we recommend to be paid to eldership, destroy the equality which children of the same family are entitled to claim, for each would receive in his turn from the child born after him, the same kind of attention expected from him by his elder

* 2 Gal. iv.

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brother. But the best way of producing the subordination
which we think so essential to domestic happiness is, to draw
out the elder children to instruct the little ones; this may be
done at first by an older Child teaching a little one how to
use his playthings, or by communicating to him any kind of
knowledge he may previously have acquired.

But in order to establish *fraternal love* in the hearts of
her young children so as to produce family harmony, the
mother must watch over them herself, or commit them to
the care of a sensible and well principled governess. The
rule and authority which belongs to the Parental character
cannot be exercised in their own right by any other person
in the life-time of the Parents; but it is necessary that
children should submit to those who have the care of them
when they are out of their Parents' sight; and whoever a
Child is intrusted to, must be allowed some degree of power
and authority over him, or it will be impossible to keep him
in proper order; this authority, we think, should be given
in the Child's presence, whether the person to whom it is
delegated be governess or nursery maid, by the Mother's
telling her that " she is to *make* the Child do such and such
things, and that she *may* do so and so with him;" and tell-
ing the Child that "if he does not do what is required of him
by his governess, he will be punished." A governess, in-
deed, ought to have full power to reward and punish ac-
cording *to rules* agreed upon betwixt her and the mother,
because she is in fact the mother's representative, as far as
she performs the Parent's part; therefore, instead of being
placed, as is too often the case, in a sort of intermediate si-
tuation, at an humiliating distance from the heads of the
family, and very little above the menial servants, a gover-
ness ought certainly to be treated (as some few have the
happiness of being) upon the footing of *friendship* and fa-
miliarity. The person who is not a fit companion for the
Mother, cannot be a fit tutoress for the Child; neither can
she be expected to qualify a Child for polished society, if
she be condemned to pass her days either in the teaching-
room with her pupils, or in solitary reading or wanderings.

We

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We have at this moment before our mind's eye, an accom-
plished young woman, who went with one pupil to the seat
of a gentleman of large fortune in a remote county, where
she lost her health, and contracted a nervous disorder, of
which we do not know that she was ever cured, merely by
her having no creature with whom she could converse in
the absence of the child; who, being spoiled by her Pa-
rents, was very seldom with her governess but to take short
lessons.

Numbers of unhappy governesses, and amongst them
persons who, once perhaps, moved in a higher sphere than
their employers, have experienced mortifications, the recital
of which would shock the feeling mind. But it is among
the inconsistencies of the present age, that while *literary*,
*musical*, and *theatrical talents* will often gain a woman ad-
mission into the first circles, she who possesses a talent of
a superior kind, that of being able to form the mind to
goodness and virtue, and give a proper direction to all the
different branches of education, is thrown into the *back-
ground*, as a person of no consequence at all. Where a
contrary method is adopted, the event is generally happy
to all parties; for a young woman of principle will know
how to estimate the condescension of her superiors, she
will be ready to make the proper returns of gratitude and
-esteem; and will be encouraged to encounter the difficul-
ties of her situation (which must necessarily be greater
than those of a Parent) with that zeal and energy, which no
depressed spirit can acquire; and the affection of her
pupils will most probably reward her anxieties and toil.

A good governess has certainly a just claim to a consider-
able share of love and gratitude from those to whose in-
struction she devotes her time and thoughts; and though
she will win their love, it should be the endeavour of the
Parents to inspire them with sentiments of gratitude to-
wards her, by speaking of her to the children in the most
respectful manner, as one to whom they are greatly
obliged; for it is a cruel mortification to a person of a li-
beral mind, to be regarded as performing, for pecuniary

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profits

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profits only, a laborious task, which requires much higher
motives for the conscientious discharge of it, than those of
self-interest.

Amongst the persons who have a just claim to a share in
the benevolent affections of the infant heart, is a good nur-
sery maid, for such an one feels a considerable degree of
love for the Child she nurses; and she has an important
and a toilsome task to perform: however, this affection re-
quires regulation, and it should be proportioned to the na-
ture of her services. It frequently happens that children
tyrannize very much over their nursery maids; this is some-
times occasioned by the former having no power given
them; or to their wanting to exercise a greater degree of it
than properly belongs to their place. The business of a
nursery maid is to feed and dress the Child, to supply him
with things proper for him to have, to amuse him, and to
see that he does nothing in the absence of his Parents or
governess, that he would not be suffered to do in their pre-
sence: authority beyond this she has certainly no right to
assume; nor should she be permitted to chastise him any
further than by withholding, when he is naughty, the
things allowed him when he is good. If he will not let
her dress him quietly, she may refuse to dress him till he
submits; and if he will not eat his meals properly, or when
he ought, she may let him wait for them so as to make
him sensible he cannot do without her services. If he is
capricious about his playthings, she may also take them
away, and refuse to play with him; and she may require
him to speak to her with civility and kindness, provided
she does all this with patience and good-nature; but she
should on no account irritate his temper by teazing and
scolding. When he cannot be made good (as it is called)
by these means, he should be taken to his mamma, or his
governess. A discrete nursery maid may do a great deal
towards forming a Child's temper; but a mother should be
well convinced that a servant has this discretion before she
suffers a Child to be much with her at this critical period of
his life; and if she has reason to be satisfied, she ought,
whenever

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whenever the Child is brought to her for correction, to take
the maid's word, and exercise her own authority; not by
immediate punishment, but by bringing him to be sorry
and ask pardon, if he has treated the maid ill by beating, or
kicking, &c. But there is no point on which nursery maids
are more apt to err than in respect to the correction of
children. So far from taking a Child to his Mother for
chastisement, the maid usually interferes to hinder his re-
ceiving it, which is a great obstruction to the progress of
filial affection, by giving children wrong impressions of
their Parents treatment, which does inconceivable injury to
their minds. A positive prohibition should be given to the
servant not to utter a syllable either to prevent the chas-
tisement or to condole with the Child after punishment
has been inflicted, excepting to express sorrow that he
would not be good without it, and the hope that he will
never more oblige his mamma to punish him.

When a nursery maid does her duty properly, the Mo-
ther should encourage her child to think kindly of her, by
speaking of her conduct in terms of approbation, and by
occasionally telling him of the trouble she has taken on his
account. But the coaxing, canting way practised by many
nursery maids, to win the affections of the little creatures
entirely to themselves, and to make them averse to every
body besides, should be absolutely forbidden.

Nursery maids in general are apt to employ terror as a
means of making children do what they wish them: they
either talk to the poor little creatures of some terrific ima-
ginary being, or convert harmless mortals into objects of
dreadful apprehension, particularly *old men* and *chimney-
sweepers*; nay, we have known instances of mere infants
being threatened by a servant with *hell-torments*, for the
common fault of being unwilling to go to bed. And we
think a Mother ought to be well assured, before she hires
any person for a nursery maid, that she is not a follower of
*itinerant preachers*, for if she be, she will most likely ter-
rify the child she looks after, upon *principle*, that he may
be of the number of those children, who, in certain *history
books*,

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books, are described as living in *slavish fear*, and dying in *wild extacies*; neither of which the rational mild Religion of the Gospel is calculated to excite.

Among the things which Mothers ought to attend to in nursery maids, is their manner of conversing with children; we have before recommended it, as a rule to be observed by them from the first, "*never to imitate the imperfect language of infancy*;" this rule should be particularly observed while a child is acquiring new words and phrases from hour to hour; for, however diverting it may be to hear the imperfect prattle of infancy, it is certainly doing injury to a Child not to correct his false pronunciation in the beginning; because habit will make it very difficult to effect it afterwards. And as a nursery maid must necessarily talk to her little charge, and, if left to herself, she will most probably talk nonsense, the Mother or governess should furnish her with proper materials for discourse, by telling her what to talk of to him. They may likewise furnish her (when the Child is old enough to understand them) with some books for her own reading, containing stories of little boys and girls, calculated to make useful impressions on infant minds; but these books should first be read by the Parent or governess, and every exceptionable part *cut out* or *obligated*. Nursery maids should also be supplied with little verses to teach the children by heart, instead of the nonsense with which the memory of infants is commonly exercised: but we do not think it very material that young children should understand every *word* and *phrase* they are taught to repeat; it is sufficient if in these exercises there is something to *please the ear*, and *amuse the fancy*: when the *cultivation of the heart* is the object, every thing should be made as plain as possible; and the same should be done in respect to the rudiments of *arts* and *sciences*. But we are wandering from our subject, which is, the cultivation of the *benevolent affections*.

Besides those already named, there are other persons who have claims upon the heart of a child. Every one, with whom he has any intercourse, he should be taught to love, to a certain

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a certain degree, at least he should not be suffered to take up prejudices against particular people; much less to hate any one: but a constant regard should be paid to the culture of that general benevolence, which is named by our Saviour, *the love of our neighbour*. And in order that a Child should be *generous* also, or willing to divide with others the good things of this life, great attention should be paid to correct any *selfishness* of disposition or *covetousness*, that may occasionally shew themselves.

Amongst the benevolent affections which ought to be inculcated in children's minds, *Pity and Compassion* must not be forgotten. Every thing that has the appearance of cruelty should be discouraged, nor should a Child be suffered to inflict pain wantonly upon any creature that has life. But at the same time that we strongly condemn the barbarity of those who allow birds, kittens, insects, &c. to be tormented by children, we are of opinion, that the tender feelings may be so strongly excited toward the *animal creation*, as to prevent the heart from sympathizing with the sufferings of *human beings*; the most insignificant is entitled to *mercy*, but what is properly called *humanity*, is the exclusive claim of the human species. But instead of enlarging upon this point, we will refer for our sentiments on the subject of the proper treatment of animals to an article under the division of Books for Young Persons.*

Our Readers will recollect that, in the beginning of this work, we cautioned young Mothers not to read *Philosophical Systems of Education* till they had thoroughly studied the Office of Baptism, so as to comprehend clearly what a *Christian Education* is; but it was never our intention to attempt to supersede the labours of cotemporary writers, excepting in those points which evidently affect the interests of Christianity; we shall therefore now recommend, for the farther instruction of young Mothers in the management of the tempers of children, and the means for producing a habit of obedience, &c. a very ingenious and

* See, in a subsequent part of this Number, Books for Young Persons, Art. 1.

popular

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popular work, in which these subjects are largely discussed,
viz. PRACTICAL EDUCATION, by Mr. and Miss Edge-
worth; for though the most important of all the various
branches of Education, or rather the ROOT from which
they should all spring, the CENTRE in which they should
all meet, is *professedly excluded* from the book we allude
to; the observations and advice of the authors on the points
above-mentioned, may, in most instances, be adopted to
advantage by the Christian Parent.* Some parts also of
Miss Hamilton's *Essay on Education*, will be found very
useful at this period. But, whatever be her study, let not the
Christian Mother lose sight of Religion, (of the *Established
Religion*, if she is a member of the Church) but let her con-
stantly keep in mind, that it is not a *mere child of earth*—
a citizen of the world—a *Philosopher* (who may be in turns
of every Religion, or even an ATHEIST, as his own future
misguided choice shall direct) that she has to educate;
but a CHILD of GOD—a MEMBER OF HIS CHURCH ON
EARTH—and a CITIZEN OF THE KINGDOM OF HEAVEN!

(To be continued.)

SYSTEMS OF EDUCATION EXAMINED.

ARTICLE I.—*Emilius and Sophia; or, a New System of
Education.* By J. J. Rousseau.

(Continued from Page 184.)

IN this fascinating Book, which has done so much in-
jury to Society, there is, as we have already observed, such
a mixture of *truth* and *error*, that it is very difficult to se-
parate the one from the other; sometimes the author's rea-
soning is worthy of a *Christian Divine*; at other times it is

* The parts which we would particularly recommend to be read at this period of a Child's education, are the chapters on *Temper and Obedience*, in the first volume of Practical Education.

that

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that of the *artful Sophister*, endeavouring to undermine Re-
vealed Religion.—However, the drift of his writings, as far
at least as he *understood himself*, may be seen through; and
his opinions, when they were first published to the world,
were ably combated by cotemporary writers; amongst
these were Dr. Brown, at that time *Vicar of Newcastle*,
who shewed the fallacy of Rousseau's System in a very con-
cise and satisfactory manner, in three Discourses * upon the
well-known text, "Train up a Child in the way he should
go, and when he is old he will not depart from it."* Prov.
xxii. 6.

The Plan Dr. Brown proposed to follow, was this—

' 1st. To point out the power of early habits, and the neces-
sity of training up Children, from their first infancy, in the ha-
bitual practice of what is right and good.

' 2dly. To offer general Rules for the regulation of the Pas-
sions; and this, according to that order in which the Passions
seem to arise in nature; together with the common errors com-
mitted in these important articles of Education.

' 3dly. To consider what are the proper regulations of opinion
tending to the same great end, the effectual regulation of the
passions, when a more extensive degree of reason begins to take
place in the minds of youth.'

The Author then describes the opinions of Rousseau,
which appear to be—

' 1st. That no kind of Habits ought to be impressed on chil-
dren; because they will inevitably check the natural liberty of
the mind.

' 2d. That you ought never to teach them obedience, as a
Duty; because it will render their minds tyrannical and capri-
cious,

' 3d. That if you leave them to the natural consequence of
their own actions, these will sufficiently correct the mistakes
they commit in infancy.

* Contained in a volume of Sermons published by Davis, 1768.

' 4th. That

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‘ 4th. That when Reason comes to exert itself in a maturer state, the passions will naturally rectify themselves according to this standard; if they are not corrupted beforehand by an improper education.’

‘With respect to the first, (says Dr. B.) it should seem, that in a state of society the natural liberty of the mind ought to be checked, controuled, and thrown into a particular direction, for the wisest and most necessary ends. Were Man designed by nature to roam the forests, as a single individual, he might properly enjoy his natural liberty to the full; all the powers of his body, mind, and passions, might be justly left to take their unlimited progress without controul; at most, none but himself would suffer by them. But Man, being destined to live with Man, it follows that his natural liberty, and all his powers, ought to be checked, in such a manner as may not only tend to the gratification of his own desires, but to the peace and welfare of those he lives with.—Now the complication of circumstances in social life is so general, that if the natural liberty and passions of youth are not checked, and also accommodated to the laws of that particular society of which they are members, a very weak and imperfect state of polity must arise; and, in the end, a general dissolution must ensue, through want of that particular direction of habit and principle, which is the great bond of social union: that bond, in which is concentred the power of agreeing in society, and without which, even the strength of each individual (wanting this common direction and connecting power) would indeed be the weakness and destruction of the whole.’

‘It is necessary, therefore, in order to form a good citizen, to impress the infant mind with early habits; even to shackle the mind (if you so please to speak) with salutary prejudices, such as may create a conformity of thought and action with the established principles on which his native society was built.’

The limits of our Work will not admit our following this learned author through all the arguments he employs for confuting Rousseau's opinions; neither can we pursue Rousseau in his serpentine and intricate course; we must, therefore, content ourselves with producing passages from different parts of his work, in order to shew that these principles

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ciples are actually the leading ones of his System, and that he endeavours to exemplify them in practice.

‘In order (says he) to strengthen and forward the body in its growth, nature employs various means, which should never be thwarted. We should never, for instance, oblige a child to stand still, when it is desirous of running about; nor to walk about, when it is propense to stand still. If the disposition of children is not spoiled by our own fault, they will never require any thing that is useless. Let them leap, run about, and make as much noise as they please; this is all the natural effect of the activity of their constitution, exerting itself to gather strength: but we ought to distrust every desire which they are incapable of themselves to gratify, and for which they are obliged to request our assistance. We should be very careful how to distinguish betwixt the true, the physical want, and that of caprice, which now begins to shew itself; or that which arises only from the superfluity before-mentioned.’—

—‘Who must not see that a child lies under so many restrictions on account of its natural weakness, as to acknowledge it barbarous to add to this restraint that of our caprices, in depriving it of so confined a liberty, which it can so little abuse, and is of so little use to itself, or to us who take it away? If there be no object so deserving our contempt as an insolent child, there is none so deserving our compassion as a timid bashful one. Since we enter at the age of discretion, into public slavery, why should we be previously subjected to private servitude? Let us permit one moment at least of human life to be exempted from that yoke, which active despots imposed. Let us permit our children the free exercise of that natural liberty, which keeps at a distance, for some time at least, those vices, which are contracted in the bondage of society.’

The arguments we have already produced from Dr. Brown, contain a sufficient answer to these opinions—but, in our "Essay on Christian Education," we hope to shew that the observation of the Prophet, "It is good for a Man that he bear the yoke in his youth* is well-founded. Let us now hear what the author says concerning obedience.

* Lam. iii. 25.

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"But

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‘But to return to practice. I have already said, your child should obtain nothing merely because he asks for it, but because he stands in need of it; that he should be made to do nothing out of obedience, but only out of necessity; thus the words command and obey should have no place in his dictionary, much less those of duty and obligation; but those of power, necessity, impotence, and restraint, ought to stand forth in capitals. Before children arrive at years of discretion they can form no idea of moral beings or social relations; it is proper, therefore, to avoid, as much as possible, the use of those terms which express them; lest, if made use of in their hearing, children should at first annex ideas to them, which afterwards it may be difficult to separate. The first wrong idea he forms, becomes the seed of error and of vice. It is to this first step we should give particular attention. Order it so, therefore, that while he continues to be affected only by sensible objects, all his ideas be confined to his sensations; let him conceive nothing but the material world about him; otherwise you may be assured, that either he must hear you say nothing of the moral world at all, or he will form such fantastic notions of it, as you will not be able to efface all the days of his life.’

If we were not sure of proving by an appeal to experience, that children at an early age are capable of conceiving accurate ideas upon religious and moral subjects, we would not produce such passages as the above, or that which follows:

‘We may reduce (says Rousseau) almost all lessons of morality that have or can be formed for the use of children to the following formula:

‘Master. You must not do so.—Child. Why must I not do so?—Master. Because it is naughty.—Child. Naughty! what is being naughty?—Master. Doing what you are forbid.—Child. What harm is there in doing what one is forbid?—Master. You will be whipped for disobedience.—Child. Then I will do it so that nobody shall know any thing of the matter.—Master. O, but you will be watched.—Child. Ah! but then I will hide myself. —Master. Then you will be examined.—Child. Then I will tell a fib.

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a fib.—Master. But you must not tell fibs.—Child. Why must I not?—Master. Because it is naughty, &c.

‘Thus we go round the circle; and yet if we go out of it, the child understands us no longer. Are not these very useful instructions, think you? I should be very curious to know what could be substituted for this fine dialogue. Locke himself would have certainly been embarrassed had he been asked so puzzling a question.’

So far from thinking this question unanswerable, it appears to us a very easy one, such as a Christian of very inferior abilities to Mr. Locke or Rousseau might easily reply to.

Observe the following advice, which certainly is the very reverse of what the *Scriptures* teach.

‘Never command your pupil to do any thing in the world: let him not even imagine you pretend to have any authority over him. Let him only be made sensible that he is weak, and you are strong. The bridle of his restraint should be force, and not authority. Give your pupil no kind of verbal instruction; he should receive none but from experience: inflict on him no kind of punishment, for he knows not what it is to be in fault: require him never to ask pardon, for he cannot offend you. As he is insensible of all moral obligation, he cannot do any thing morally evil, or that is deserving of punishment or reprimand. Let us lay it down as an incontestible maxim, that the first emotions of nature are always right; there is no original diversity in the human heart. I will venture to say, there is not a single vice to be found there, that one could not say how and which way it entered. The only passion nature gives to man is the love of himself, or self-love taken in an extensive sense. This passion, considered in itself, or as relative to us, is good and useful; and, as it has no necessary relation to any one else, it is in this respect naturally indifferent; it becomes good or evil, therefore, from our application of it, and the several relations we give it. Till the guide of self-love then, which is reason, appears, a child should do nothing merely because he is seen or heard, nothing from causes merely relative to others; but only those things which nature requires and instigates.

“May

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‘ May I venture here to lay down the greatest, most important, and most useful rule of education? It is this: not to gain time; but to lose it. The most critical interval of human life is that between the hour of our birth and twelve years of age. This is the time when vice and error take root, without our being possessed of any instrument to destroy them; and when the implement is found, they are so deeply grounded, that they are no longer to be eradicated.

‘ The first part of education ought to be purely negative. It consists neither in teaching virtue nor truth; but in guarding the heart from vice, and the mind from error. If you could be content to do nothing yourself, and could prevent anything being done by others; if you could bring up your pupil healthy and robust, to the age of twelve years, without his being able to distinguish his right hand from his left, the eyes of his understanding would be open to reason at your first lesson; void both of habit and prejudice, his passions would not operate against your endeavours; and he would become, under proper instructions, the wisest of men. It is thus, by attempting nothing in the beginning, you might produce a prodigy of education.’

And Prodigies of Education have been produced (some of whose exploits we have ourselves heard of) beings to surprise and plague their parents and companions, but not to excite imitation! We shall not trouble ourselves or our readers with describing the various contrivances which Rousseau employs for instructing his imaginary Pupil, “without precept, and doing every thing by doing nothing,” (as he expresses it) or, in other words, of cherishing in him that self-will, of which Revealed Religion requires the subjection to the will of God; for we hope the specimens we have already produced will be sufficient to deter those Parents, who have not already perplexed their minds with this inconsistent book, from reading a work in which the author is continually contradicting himself, and puzzling his readers. To those who have read it, we will only remark, at present, that there is a great deal of false colouring in the contrasted portraits Rousseau has drawn, at the end of the first volume, of a boy of twelve years old, educated in the general

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general way, (as we suppose he intends to describe) and his Emilius. If the former of these be so gay, so intelligent, and engaging in his *play hours* as Rousseau represents him, he *cannot* be so unlike himself in his *hours of study*. He cannot have, at one time of the day, his eyes full of fire and animation; and at another, his cheeks furrowed with tears! Nor is it true, that boys in general are so very averse to study; some are fond of it very early in life; and the generality of them pursue it readily when they become habituated to it. And even supposing that the requisite attention to books puts some restraint upon the inclinations of children, can this be esteemed prejudicial to human creatures, in a state of trial and probation for Eternity? As for Rousseau's own Pupil, of whom he cannot speak without rapture, he is the *Child of Fancy*; we will venture to say, there never was such a creature upon earth, nor is it possible to form such an one as Emilius is described to be, out of the materials of which human nature is composed. Those who have attempted to produce such a character, have been disappointed in their expectations, and have only destroyed what was good, and exhibited to the world their own folly, in adopting a system so contrary to right Reason and the precepts of Christianity.

We shall now take our leave, for the present, of this visionary fallacious Work; but we purpose, at a future time, to offer some Strictures upon one part of it, which is of a particularly dangerous tendency,—*The Faith of a Savoyard Curate*.

(To be continued.)

ART. I.—*A New Hieroglyphical Bible, for the Amusement and Instruction of Children; being a Selection of the most useful Lessons and most interesting Narratives, scrip-turally*

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turally arranged, from Genesis to the Revelations; em-
bellished with familiar Figures and striking Emblems,
elegantly engraved. To the Whole is added a Sketch of
the Life of our Blessed Saviour, the Holy Apostles, &c.
Recommended by the Reverend Rowland Hill, M. A.
Price 1s. plain, 2s. coloured. Thompson.

HAVING lately shewn what pains Infidels will take to cor-
rupt the BIBLE, we shall now exhibit a specimen of what
some of those who call themselves, by way of distinction,
Evangelical Christians, do under the idea of elucidating
the SCRIPTURES. Our attempt will appear to many serious
people (as they also call themselves) a very presumptuous
one, considering that this work is recommended to public
notice by a letter to the editor, from one of their most po-
pular and admired Preachers. However, as we do not
profess to be one of this gentleman's followers, we will
take the chance of their censure rather than pass over a
Book which, however well intended, can answer no one
good purpose, but which exposes the Sacred Volume to the
ridicule and contempt of infidels by the light in which it
places the most solemn subjects.

Let us observe, in the first place, that this Hieroglyphical
Bible was composed for children; and then let us turn our
eyes to the frontispiece, which consists of the Tree of Grace,
springing from the root of Faith and Repentance, and bear-
ing on its numerous branches the fruits of the Christian
Virtues; in the midst of which sits a Dove brooding upon
Peace; under the tree is, on one side, an angel watering
the root; on the other, the devil fighting, as we suppose,
with Michael, the archangel.* Without entering into the
merits of this emblematical representation of the work of
Grace, we shall content ourselves with remarking that it
is too abstruse and too mysterious for children to compre-
hend; nor is it clearly explained to their apprehensions by

* We recollect having seen a similar device in some old author.

the

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the verses which follow the preface, said to be by THEO-
DISIUS BEZA, on the incomparable Treasures of the Holy
Scriptures. But let us now produce what the patron of
the Work has written in its favour.

To Mr. Thompson.

SIR,

Whatever is designed to render the Word of God pleasant
to young minds, deserves encouragement; if, therefore, you
think my name can serve you in your present attempt,
you are heartily welcome to it. The promise is not to be-
lievers only, but to their children also; such as expect its fulfil-
ment, should be diligent in the use of the means that the end
may be acquired. I fear we are not sufficiently attentive to
the good of the rising generation. I hope your effort will ex-
cite a spirit of diligence in the minds of many, to attend upon
the solemn and important duty of bringing up children in the
nurture and fear of the Lord.

I remain,

Surry Chapel,
May 12, 1794,

Your's, sincerely,

R. HILL,

We make no comment upon this recommendatory
epistle, which we understand has contributed to promote a
very extensive circulation of the approved performance,
Title pages are often deceitful, and Prefaces are sometimes
fallacious; however, from the latter we expect to be more
fully informed of the author's design; and to the preface of
this HIEROGLYPHICAL BIBLE (as it is called) we will now
look, for the purpose of learning what is to be particularly
expected from the ensuing pages.

'To imprint (says the author) on the memory of youth, by lively and sensible images, the sacred and important truths of Holy Writ, is the object of the following Work.

'The mode of instruction by Hieroglyphics originated with
the ancient Egyptian priests and philosophers; but THEIR mo-
tive for using it was widely different from OURS, not to diffuse
instruction,

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instruction, but to confine it to a select few, was THEIR object:
OURS, on the contrary, is to engage the attention, by striking
the eye, and to make the lesson delightful as well as profitable
to the juvenile mind.

' We assert no claim to originality of design; but if we be
found to have improved on former plans, we do not doubt but
that we shall receive encouragement from Parents and guardi-
ans, and from other persons to whom may be intrusted the
highly important and pleasing task

"To rear the tender thought,
To teach the young idea how to shoot."

We believe it would be difficult for this author to prove
that the Egyptian priests were the first inventors of Hiero-
glyphical writing, though it is certain that they contributed
by the use of it to corrupt the Religion of the early ages of
the world, and to throw mankind into that spiritual dark-
ness which had nearly overspread the world, when Moses
was commanded and inspired by GOD to write the PEN-
TATEUCH, not in the Hieroglyphic language of the idola-
trous Egyptians, amongst whom he had received an edu-
cation, which made him well skilled in their arts and
sciences;* but in the plain language of the HEBREWS, the
PEOPLE OF ISRAEL, for whose use it was at first intended.
By means of a literal translation of the Books of Moses, and
of all the other Books of Scripture which have been suc-
cessively added, a similar advantage is possessed by our
own nation, and children may easily be made partakers of
it, by teaching them to read their native tongue; and
even before they are able to read, they can learn the Scrip-
tures by hearing them read, more than by any sensible re-
presentation that can be made to the eye, of things re-
vealed in the Sacred Volume. An HIEROGLYPHICAL
BIBLE, therefore, cannot be necessary for children; neither
is it possible (we are not afraid to say) to compose such an
one. As for the Work before us, it cannot be with any

* Acts vii. 22.

propriety

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385

propriety called a BIBLE, because it consists melely of a
few detached texts put together without any connection, as
we shall soon shew. Nor do we think it is consistent with
the second Commandment of the Decalogue to attempt it,
for that Commandment prohibits the making of any pic-
tures or emblems for religious purposes; and Moses in his
exhortation confirms the prohibition;* and enforces it, by
reminding the people, that when the LORD made his pre-
sence visible at the giving of the Law on Mount Sinai,
they saw no similitude; now what can a sensible image be
intended for but a similitude; the Writer of the HIERO-
GLYPHICAL BIBLE, therefore, according to our apprehen-
sion, has fallen himself into the very sin which the second
Commandment forbids; and his similitudes are likely to
lead children away from the written Word of GOD, instead
of guiding them by means of it. Of his motive, however,
for this undertaking, we can form no judgment but from
his own assertions, for which we give him credit; and may
his error in this instance be imputed to him amongst his
sins of ignorance! But our reverence for the written WORD
OF GOD, obliges us to give a caution to Parents and
Guardians, not to attempt to initiate children in the know-
ledge of the BIBLE by such a book as this. To justify this
caution, we will proceed with the preface. After the passage
last quoted by us, the Author says—

'In a work which has been published on this subject, one great defect is obvious; namely, a want of historical arrangement. It is not indeed to be expected, that a volume of this size shall contain complete Books, or even Chapters of the Sacred Oracles; but it seems injudicious entirely to neglect all appearance of order.'

We remember to have seen another Hieroglyphical Work under the same title, to which it seems this is a rival performance. Of their comparative merits, or rather de-merits, we cannot however judge; we can only say, that

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* Deut. iv. 12.

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the

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the *principle* of both is contrary to Scripture; and that neither of them is worthy to be called THE BIBLE, a title exclusively appropriate to the collection of Sacred Books, which compose the WHOLE VOLUME OF SCRIPTURE, comprising those of the OLD and NEW TESTAMENT. What this HIEROGLYPHICAL BIBLE is, in respect to composition, we shall shew when we have done with the preface.

'The utmost attention has been paid,' says the Author, 'in the compilation of this Work, to select such passages for illustration and embellishment, as contained truths the most obvious and important, or historical facts the most interesting. These pages, therefore, will form the most useful lessons to which the minds of children can possibly be directed; for, as nothing can be more irksome, so nothing can be more unprofitable, than the customary mode of charging the infant memory with verses, or even chapters, of abstract doctrines, or passages, about the true meaning of which schoolmen themselves have hitherto been divided in opinion.'

We will not ask our readers what they would naturally expect from this passage, for we can judge from our own minds; but we will inform them, that each of these pages of Useful Lessons consists of one single text of Scripture, with an attempt at emblematical illustration, which often throws plain truths into darkness and confusion (as we shall prove by example); and that instead of a regular series, there is, in general, no observable connection with any of the preceding or following lessons.

'The true and verbal reading,' says the author, 'of each emblematical passage, will be found at the bottom of every page, where the Hieroglyphical figures are particularly pointed out by an initial CAPITAL LETTER.'

'Finally, to the candour and liberality of the public this work is submitted; and as the intention of the compiler has been to smooth and decorate the path of Divine Knowledge, he earnestly implores the blessing of ALMIGHTY GOD on all those who are called to assist the progress of youth toward those eternal

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eternal mansions of bliss, where sit enthroned Wisdom, Goodness, and Power, for ever and ever.'

With so much good intention, how lamentable it is to find such want of judgment as the compilation of this Book obliges us to ascribe to its author! But we will now examine its contents.

The texts which the author has attempted to illustrate are 113 in number, a very small proportion of the number of verses contained in the BIBLE: we will enumerate some of them in order to shew their want of connection; in reading them as they follow each other, we were frequently put in mind of the cross-readings of news-papers, &c. which sometimes furnish amusement, but which here occasion different sensations!

From the OLD TESTAMENT—Gen. i. 26.—ii. 22.—iii. 1.—iii. 15.—vi. 5.—viii. 9.—xix. 16.—xxvi. 25.—xxxii. 5.—xl. 11.—xlix. 24.—Exod. vii. 10.—xiv. 19.—xx. 17.—xxxix. 28.—Lev. iv. 25.—Numb. xxii. 31.—Deut. v. 29.—Josh. iii. 15.—

From the NEW TESTAMENT—Matt. i. 20.—iii. 12.—viii. 20.—x. 16.—Mark iii. 9.—vii. 28.—Luke iii. 9.—xviii. 33.—xix. 38.—John ii. 14.—iii. 5.—x. 12.—Acts i. 20—ii. 25.—v. 42.—vii. 33. 51.—xi. 6.—xiv. 13.—&c. &c.

These specimens will suffice to shew how inattentive the compiler has been to fulfil his professions respecting arrangement, series, and connection. What can a Child know of Sacred History or Divine Truths from these detached passages? They only serve to break the thread of that wonderful composition, which, though written by many writers who lived in distant countries and at distant periods of time, appears like the work of ONE MAN, because the several writers were all inspired by ONE HOLY SPIRIT?

In the title page, which is itself very neatly printed from an engraved copper-plate, we are told, " that the Work is embellished with familiar figures, &c. elegantly engraved." These elegant engravings are, in fact, miserable Wood Cuts, not at all superior to those on the half-penny sheets which are printed for Children; yet some of them are designed to imprint on the minds of infants the idea of God the FATHER, CHRIST, and the HOLY GHOST. It is impossible

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sible to form a complete judgment of this Work without
the prints; but we will describe some of them.

The 1st Lesson is, *And God said, Let us make Man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth on the earth.* Gen. chap. i. 26.

The EMBLEMS used for the illustration of this Lesson are, for the word God, a kind of *Oval Sun*, with the Hebrew name JEHOVAH, in the middle of it—for Us, the same Emblem, with a Triangle upon it—for MAN, a little beggarly boy—for the fish of the sea, a single fish—for fowls, &c. one bird—for cattle, a cow and calf: the rest of the Lesson is made out with the words of the text. What idea of the Creator, or of the formation of Man, can a Child obtain from such a Lesson as this?

Lesson 2. And the Rib which the Lord God had taken from Man, made he a woman, and brought her unto the man. Gen. ii. 22.

EMBLEMS. For the LORD GOD, the Oval Sun, as before—for the Rib, a very large rib-bone—Adam, a Man—Eve, a Woman—for the LORD GOD bringing the woman to Adam, a distorted Angel.

Lesson 4. And I will put enmity between thy seed and her seed: it shall bruise thy head, and thou shall bruise his heel. Gen. iii. 15.

EMBLEMS. For the Serpent, a frightful figure of the Devil—for Eve, a Woman—for her seed, a figure of our SAVIOUR—for the Serpent's head, a human head—for the heel of the promised seed, a human leg and foot, without toes.

Lesson 11. But his Bow abode in strength, and the arms of his hands, were made strong by the hands of the mighty God of Jacob: from thence is the Shepherd, the stone of Israel. Gen. xlix. 24.

This is part of the Prophecy which Jacob was inspired to speak just before his death: the detached verse here given related to the family of Joseph. The EMBLEMS made use of, are: for his bow, a bow—for the arms of his hand, two brawny prize-fighters arms—for the hands of the MIGHTY GOD, two open human hands, followed by the Oval Sun, with the name JEHOVAH—for the Shepherd the stone of Israel, a Shepherd, with his dog and crook.

Lesson 13. And the Angel of God, which went before the Camp of Israel, removed, and went behind them; and the pillar of the cloud

went

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went from before their face, and stood behind them. Exodus, xiv. 9.

EMBLEMS. An angel—a few tents—a heavy spiral cloud, surrounded by a glory—a human face.

Lesson 15. And a mitre of fine linen, and goodly bonnets of fine linen, and linen breeches of fine linen. Exod. xxix. 28.

EMBLEMS. A bishop's mitre, without any appearance of linen—ladies' bonnets, with veils—a pair of men's breeches.

Lesson 19. And it shall come to pass, as soon as the soles of the feet of the priests that bear the ark of the Lord, the Lord of the whole earth, shall rest in the waters of Jordan; that the waters of Jordan shall be cut off from the waters that come down from above, and they shall stand upon an heap. Josh. iii. 13.

EMBLEMS. Noah's ark—two naked feet and ancles—two priests, bearing the ark of the covenant (as we suppose)—a harvest field, with reapers.

Lesson 29. And he dealt to every one of Israel, both men and women, to every one a loaf of bread, and a good piece of flesh, and a flaggon of wine. 1 Chron. xvi. 3.

EMBLEMS. A gentleman—a lady, with a fan in her hand—a loaf of bread—a good piece of roast beef, in a dish—a flaggon, followed by the word wine.

Lesson 34. Shall a mortal man be more just than God? Shall a man be more pure than his Maker? Job. iv. 17.

EMBLEMS. A man—a figure of Justice—the Oval Sun.

Lesson 35. By his Spirit he hath garnished the heavens: his hand hath formed the crooked serpent. Job. xxvi. 13.

EMBLEMS. A dove, with the glory—heavy clouds—a human hand and wrist, with a ruffled sleeve—a serpent.

Lesson 69. But while he thought on these things, behold the Angel of the Lord appeared unto him, in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost. Mat. i. 20.

EMBLEMS. An angel flying, followed by the Oval Sun—King David, playing upon his harp—the figure of the Virgin Mary, with a glory, as represented by papists—a dove, with the glory.

Lesson 87. Then the priest of Jupiter, which was before their city, brought oxen and garlands unto the gates, and would have done sacrifice with the people. Acts, xiv. 13.

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EMBLEMES. For the *priest of Jupiter*, a double emblem, consisting of the Jewish high-priest, dressed in all his pontifical garments, with a censer in his hand, and the heathen idol Jupiter, with his thunderbolts and eagle—two oxen, and two garlands—a heathen altar, and men slaying a beast—a heathen priest praying with the people.

Lesson 97. And I intreat thee also, true yoke-fellow, help those women who laboured with me in the Gospel, with Clement also, and with other my fellow labourers, whose names are in the Book of Life. Philip. iv. 3.

EMBLEMES. A yoke—three women walking—and, for the *Book of Life*, an open book, with a boy sitting by it blowing bladders with a tobacco pipe.

Lesson 112. Yet Michael the archangel, when, contending with the Devil, he disputed about the body of Moses, durst not bring against him a railing accusation; but said, the Lord rebuke thee. Jude ix.

EMBLEMES. An Angel—the Devil—a double emblem of the trunk of a human body, and Moses, at full length, with the tables of the law.

Such is this HIEROGLYPHICAL BIBLE! of which we have been induced to give various specimens, in order to excite the attention of those into whose hands it may fall, to examine the emblems, and to bestow some consideration upon them, as illustrations of Scripture, and lessons for Children. The result, we think, must be a thorough conviction, that no proper ideas of God and Religion can be obtained from sensible images, applied in this manner to sacred purposes; but that the least harm that can be expected from them is, that they will puzzle and perplex the infant mind.

The remaining pages of the Book are filled with some Hymns and Prayers, and a few Questions, very proper to be put to Children, in the course of a Religious education; but which they could never have learnt to answer from this HIEROGLYPHICAL BIBLE, had not the writer given them, very properly, in *plain words*, without any emblems, besides those which are usual in pictures of the Apostles,

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to signify the particular manner in which they respectively suffered martyrdom.*

ART. II.—*Instructions for Children; or, a Token of Love for the Rising Generation.* By Rowland Hill, A. M. Second Edition, with Additions. Price 6d. Thompson. 1799.

IN the foregoing article we met this Reverend Author as the *Patron* of a Book for Children; we here find him descending to write for them himself. This Work is divided into two parts; the first consisting of *Instruction*, the second of *Examples*. Having given the name of the author, we have no need to add that it is particularly calculated for those Children who are educated according to the principles of a Sect, which challenges to itself the character of extraordinary *purity* and *sanctity*. We shall not enter into a particular examination of the doctrines professed by these Sectarists; but we have too much regard for the comfort and happiness of Children to pass over in silence a Book, which, from its tendency, in our opinion, to work too powerfully upon the imagination, may be productive of very meekly effects upon both the minds and bodies of Children; or on the other hand, may raise them up to a pitch of enthusiastic rapture and confidence, improper for their tender years. At the same time we are ready to give the author credit for pious and benevolent intentions, and for veracity of recital. A great part of the religious, as well as moral instruction, conveyed in the first part of this work, is very accurate and proper, and such as no Christian can disappoint; but surely it is not consistent with the merciful dispensation of the Gospel, to implant terror in the minds of children, by setting before their eyes a picture suited only

* We recollect having seen a set of Emblematical Cards of the *Creed*, the *Lord's Prayer*, and the *Ten Commandments*, upon the same plan as this Hieroglyphical Bible, in which the Creator, the *Father Almighty*, *Maker of Heaven and Earth*, was represented by a basket-maker, working at his trade; and the word *trespasses*, in the Lord's Prayer, by a man cutting down a gate. Surely Parents ought to be vigilant, while sacred things are thus dishonoured!

to

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to abandoned sinners, of HELL FIRE, with some of the damned in torments.

Not that we are of the number of those who would bring up children in ignorance of future rewards and punishments, but surely there is a medium to be observed; and whilst Children are incapable of offending God to the degree for which the greatest eternal punishment is threatened in his Holy Word, we cannot think there is any occasion to terrify them with the horrors of it. The Good Shepherd is described by the Prophet* as gathering the Lambs with hisarms and carrying them in his bosom, that nothing might hurt or affright them; nor did our blessed Saviour, when, after his resurrection, he commanded Peter to feed his Lambs, direct him to threaten and astonish them. Neither can any one tell what effect the Stories in the second part of this Book may have upon the minds and the health of young Children. We have no doubt but that, by continually hearing the kind of discourse which Christians of this Sect hold among themselves, Children of three, four, five, and six years old, will take up the ideas imputed to those who are here produced as examples of early and eminent piety; but whilst we read in the Scripture that the Milk of the Gospel is the spiritual food for Babes, we cannot think it right or proper to give them that meat, which it is not possible for them inwardly to digest.

ART. III.—The History of Margaret Whyte; or, the Life and Death of a good Child. Price 6d. Vernor and Hood. 1799.

THE subject of this Book is very similar to the second part of the preceding article; but the whole relates to one child, a little Girl, who lived the life of a child of God, and died like a Christian, full of reasonable hopes of a happy immortality, through the merits of the Redeemer; but without any of those gloomy fears, or enthusiastic raptures, which are felt by the Children of whom the other Book gives an account. We have been informed, that the History

* Isaiah.

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tory of Margaret Whyte was written by the sister of the Author of Susan Grey, and they bear great resemblance to each other. Much excellent instruction is conveyed by the present Book; and it is very right to draw the thoughts of the young towards the closing scenes of life; yet we cannot help wishing to see some Tales from the same able hands, in which merit meets with a reward in this world.

ART. I.—Keeper's Travels in Search of his Master. Second Edition. Price 2s. Newbery. 1799.

IN this little Volume we have a very interesting and entertaining history of a poor Dog, who met with a variety of adventures and disasters, in consequence of his giving his attention to a basket of fowls in a market, when he ought to have been following his master; and the Author draws this moral from the Tale, after conducting Keeper safely back to his master.

* Here ended his troubles. If the recital of them has afforded any entertainment; if it has given pleasure or of* a tearful or smiling countenance, the Dog has not journeyed in vain: and if in the contemplation of the morality occasionally inculcated, it shall be observed that the whole narrative exhibits a series of misfortunes that were incurred by one single act of negligence; if it stamp on the memory of the reader this important lesson; one error, one dereliction from the path of right; one moment's inattention to, or abandonment of, virtue, though trivial and harmless in itself, may expose us to the whole train of vices and errors:—if such a lesson have been taught, and if it have been deeply impressed, the Book will not be thought the less amusing because it is instructive!

* Some word is wanting here in the original.

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Of a Book so well intended, we are sorry to have occasion to say any thing by way of censure; and to prevent our readers from being prejudiced against the Work itself, by the strictures which our principles impel us to make upon its *appendages* we have reserved for the *conclusion* of our task, what, according to custom and regularity, we should have *begun* with—The *Preliminary Discourse*. This is given in the form of an *Epistle Dedicatory* to the Author's son (as we conjecture) but which we find as we proceed was intended for general instruction; we shall, therefore, examine this Epistle with attention, in order to point out some opinions which may lead young readers into error, should their curiosity be excited by a dedication inscribed to a *Child in Arms*.

TO WILLIAM WEBB KENDALL.

Infans in Brachie, &c. &c.

‘As the FIELD MARSHALL of Russia is in his cradle, the less turbulent character of PATRON OF LETTERS may not be prematurely offered to you. You will hereafter learn the use of reading in general; you will find it to be the support of all happiness, and the consolation of all misfortune; but the most extensive benefit that it bestows upon mankind is, its continual effort to soften and ennoble the heart, which our intercourse with the world perpetually tends to petrify and debase. Youth, unless its early years have been deplorably abused, is alive to all the feelings of virtue: but,

> "Versed in the commerce of deceit
> How soon the heart forgets to beat!"

LOGAN.

‘It is the muse’s province, then, whether by history, by fable, by song, by admonition, or by reproof; it is the muse’s province to rouse and recall the genuine feelings of nature, which are those of goodness and truth.’

On this passage we shall merely observe, that the effects here attributed to *reading* depend entirely on the choice of books; for, if this be erroneous, corruption of heart and perversion of judgment will be the consequences; and on this, also, depend in

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in a great measure the *virtuous feelings* of the youthful mind. The Muses may contribute to the cherishing of these feelings, but it is the *peculiar province* of an higher power to *implant* them at first, and to *revive* them when they become languid or torpid. The Scriptures alone furnish *admonition* and *reproof* to rectify what is amiss in human nature.*

‘Perpetually employed (continues the Dedicator) in the pursuit of some fancied good, we are apt to rush forward, careless what we tread upon, what we bruise, crush, or destroy. Hence, it is evident, that we are daily prompted to treat with contempt the enjoyments, the comforts, and even the lives of others. This contempt easily introduces us to the perpetration of actual insult, outrage, and oppression.

‘The *penal statutes* are practical essays on morality, that seem to have succeeded in convincing us, that these offences, when offered to *mankind*, are heinous in the extreme; for they contain that persuasive argument, a *threat of punishment*: but he who *murders a SPARROW*, may assure himself that it is not his *VIRTUE* that prevents him from *murdering a MAN*, when occasion may present itself; his forbearance will be the result of no other sentiment than *FEAR*.’

The Author, we conceive, had forgotten when he wrote the above paragraph, that it was no *human legislator* who first defined the *crime* of *MURDER*, and fixed the *punishment* of it; but the *CREATOR* himself, who is the giver of life. We will refer our readers to the first seven verses of the ninth Chapter of Genesis, in which the law against murder is registered by Divine Authority.

In this Divine edict, we should observe in the first place, that the lives of the inferior creatures of every denomination are given to the disposal of mankind, with this restriction only, that in obedience to Him from whom they received permission to kill and eat, they should abstain from blood. There cannot, therefore, be any crime in merely taking away the life of any animal whatsoever. But the case is different in respect to *Man*, and for this reason, because *He* was made in the Image of God; the sin of Murder, therefore, consists in kill-

* 2 Tim. iii. 16.

ing,

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ing, in violation of the Divine Law, one who has borne the Image of God. Is the Author of this preface, then, accurate in his expression, when he talks of "murdering a sparrow?" and is there no motive besides "fear," to restrain Man from killing Man, when He who gave life has, by his own law, made it death for any human creature to take away the life of another? Let us farther observe, that God said, Whosoever sheddeth man's blood, by man shall his blood be shed; but it does not follow from this that every individual man has authority to execute the penalty of the Divine Law. By whom it was executed in the patriarchal ages, before the Mosaic Dispensation, we are not told, but in the Jewish code, which wasordained by the LORD himself, we find the Law against murder repeated and enforced; and a person called the "revenger of blood,"* that is, an Executioner, appointed to put the murderer to death; but before the penalty was put in force, the criminal was amenable to the governing powers, by whom he was first condemned upon proper evidence, according to a statute made and provided under the direction of God himself. Here, then, we have a pattern for all nations how to proceed in the punishment of murderers; namely, to enact among the laws of the land a penal statute for the punishment of murder, by taking away the life of the murderer by the hands of a common executioner, after full conviction of his crime. Are penal statutes, then, let us ask, mere practical essays on morality? In respect to the comparative value of the life of a Man and the life of a Sparrow, let us hear our Saviour's decision. Fear ye not, therefore, (says our Lord to his disciples) ye are of more value than many SPARROWS.† We could expatiate on this subject by shewing that murder is a heinous crime, not only for the reasons before given, but also because it is one of the works of the devil, who was a murderer from the beginning.‡ Besides, the murderer, till he has paid the forfeiture of his own life, is excluded from the kingdom of heaven, and liable to eternal death.|| Let us now see what the author has farther to say in behalf of the animal creation.

'Many exertions are now making to obtain our compassion for the various animals for whom, in common with ourselves,

* Read the whole of the thirty-fifth chapter of Numbers.

† Matt. x. 31.

‡ John viii. 44.

|| Rev. xxi. 8.

the

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the rain descends and the sun shines: and I doubt not a rapid alteration of the opinions of mankind will reward their endeavours. But I cannot help anticipating the time when men shall acknowledge the RIGHTS, instead of bestowing their COMPASSION, upon the creatures, whom, with themselves, God made, and made to be happy! If any part of their condition is to be compassionated, it is, that they are liable to the tyranny of man. To this tyranny, because humble and because affectionate; for their humility, shews submission; and their affection, forgiveness. To this tyranny, Dogs are particularly exposed: yet these creatures possess virtues that deserve our esteem, a suavity of deportment that wins our love, and talents that demand our respect. One of these is the subject of the following pages: you will see some cherish and some ill treat him. I know which part you will wish to have acted; and I am happy that you cannot fail of frequent opportunities of replaying it. Do not, however, be too confident in your untried virtue; that your heart condemns evil in others is no proof that you will not practise it yourself. It would be shocking, indeed, if you could be pleased with wickedness in speculation: but the commission is a different thing. I persuade myself, nevertheless, that frequent emotions of your heart to reiterate, which is the great business of Books will influence your conduct.

'You will, probably, hereafter, be better acquainted with KEEPER: but it is not to you alone I address this Book; nor for him alone I plead—nor for the race of DOGS only, but for the whole breathing world! I shall be fortunate if I contribute to the happiness of any of those whom I am proud to call my fellow creatures.'

Humility is doubtless a great virtue, an indispensable one indeed in the character of a Christian; but we do not recollect any injunction in Scripture for Mankind to put themselves upon a level with the brute creation, though there are many texts in which the wicked are compared to beasts that have no understanding, and reproached for their resemblance to brutes, in their appetites and passions. We see in the Divine Ordinance given to Noah, that Mankind were to have dominion over all the inferior creatures. This was but a renewal of an Original Ordinance, made by the CREATOR immediately after the creation:

And

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And God blessed them, and said, Have dominion over the fish of the sea, and over the fowl of the air, and over every thing that moveth upon the earth; but, in repeating the privilege of dominion to Noah, God added, And the fear of you, and the dread of you, shall be upon every beast of the earth, and upon every fowl of the air; upon all that moveth upon the earth, and upon all the fishes of the sea. Here then are the distinguishing marks of sovereignty on one side, and of subjection on the other. Mankind, therefore, have an undoubted right to rule the lower creatures, without being regarded as usurpers; and they have also a right to claim the service of the brute creation, without the imputation of tyranny and injustice. But in order to know how Man is to exercise his dominion over the creatures below him, he must direct his thoughts upwards to that great Being who has dominion over him; and here we shall find that the Supreme Governor rules with mercy.—Therefore, Man must himself be merciful to those over whom he rules with delegated authority; and, upon attentive consideration, it will appear, that the due exercise of mercy and compassion towards them will fully answer the purpose of making the lower creatures as happy as their natures will admit of. Multitudes of these creatures, indeed, live a life of perfect freedom; they roam at pleasure the woods and fields, they graze on the mountains, they take their airy flight, or sing among the branches, they sport in the waters, they feed upon the trees and herbage, according to their several natures, as instinct directs. But those animals which were designed for domestic use, to assist the labours of Man, or to supply him with food and raiment, influenced by that fear which God has implanted in their nature, yield spontaneously to his government; or are easily subdued to his will. These certainly are entitled to kind treatment; and the man who feels compassion for the brute creation, will give it them: he will supply them with straw, and provender, and water enough; he will not overload or overdrive them; he will suffer his beasts to partake with him the blessing of rest on the Sabbath Day, and will moderately caress those which shew attachment to him. All this compassion will dispose him to do, and what more does the brute want to make him enjoy his existence? But this author represents compassion as an insult, and would reverse the order of the CREATOR himself, to bestow upon creatures, who have no sense or reason to make use of them, certain

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certain imaginary rights, subversive of that dominion which the Almighty himself established. What these rights are he has not told us; but we can easily conceive that were compassion towards the brute creatures extinguished on the one side, and the fear and dread of man annihilated on the other, great confusion would ensue. Surely then it is most advisable to let things remain as infinite wisdom, united with infinite goodness, ordained them in the beginning. As for the Virtues of those creatures which have no reason or reflection, we confess ourselves at a loss to conceive the meaning of the term. The "submission, which claims forgiveness;" the "suavity of deportment, that wins our love," and every engaging quality they display, are instinctive, implanted in them by the Creator, to render them useful and pleasing to those who have the rule over them, and to engage their compassion. It is only in a domestic state that these qualities are displayed; our Author allows that his favourite animal, the Dog, "is naturally cruel; but that his ferocious nature is conquered by gentleness." This he imputes to "sentiment and reflection;"* but the truth is, that his ferocity yields to the government of man, from "the fear and the dread" which the Creator implanted in him, in order that this ferocity, which is necessary for the Dog, in a savage state, among beasts of prey, might be subdued by those who have a right to claim his services, and to direct his actions, when they see fit to domesticate him. We do not, however, pretend to deny, that cruelty to animals is a crime: but this is not the exercise of dominion, it is the abuse of power; and for this, every man is accountable to HIM from whom his power is derived. The compassionate treatment of animals is, on the contrary, a Virtue, when it proceeds from goodness of heart, and it is then also a part of Religion; for by shewing mercy to animals we fulfil many divine precepts;† and Solomon says, The righteous man regardeth the life of his beast.‡ Every beast of the forest is mine, (saith the Lord) and the cattle upon a thousand hills. I know all the fowls of the mountains: and the wild beasts of the field are mine:‖ and the Covenant which the Lord made not to destroy the Earth again by a Flood of Waters, was made not with man only, but with every living creature;§ and

* Conversation upon Dogs, page 77.

† Exod. xxi. 33. xxiii. 4, 12. Deut. xxi. 1, 4, 10. xxv. 4.

‡ Prov. xii. 10.

‖ Psal. l. 10. § Gen. ix, 11, &c.

our