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our Saviour says, when discoursing with his disciples on the Pro-
vidence of God, *Not a sparrow falls to the ground, without your
Father.*

For the sake of Religion and Humanity then, we should certainly treat animals of every kind, even the worm that crawls on the ground, with compassion, and teach our children, in their earliest years, to do the same; but since God has placed man-kind at the head of the creation, ought we not also to support the dignity of human nature, and not sink ourselves to a level with the beasts that have no understanding, as those do, who, to use our Author's words "*are proud to call any of them their fellow creatures.*" We have long been used to hear of the RIGHTS OF MAN, and the RIGHTS OF WOMEN; but the levelling system, which includes the RIGHTS OF ANIMALS, is here carried to the most ridiculous extreme. However, happily for the creatures themselves, as well as for us of the human species, the cattle of the field, and the fowls of the air, and all the animal tribes, are secured, by their limited faculties, from the influence of their Advocate's sophistical arguments; and kept in their proper stations by the over-ruling power of the Almighty!

* Matt. x. 29.

TO CORRESPONDENTS.

WE are much obliged to A. H. for her remarks on a little
philosophical work; and should have availed ourselves of them
in this Number, had there been room for them. Future com-
munications from this Correspondent will be very acceptable.

The very obliging Letter from *Theophilus*, including a Manuscript, which does great credit to a young writer, was also received; and we are extremely sorry for being under the necessity of declining his kind offer of assistance; but the article he proposes, does not accord with the plan of our work, which is designed for Parents and Instructors, not for young people.

Some Articles intended for insertion are unavoidably postponed.

THE

GUARDIAN

OF

EDUCATION.

No. 7.]

NOVEMBER, 1802.

[VOL. 1]

EXTRACTS FROM SERMONS, &c

ART. I.—Extracts from a Sermon on a Discourse of our
Lord, in the Sixth Chapter of St. John's Gospel;
preached before the University of Oxford, on Sunday,
November 25, 1787. By William (then) Lord Bishop
of Chester.

THE text of this excellent Sermon is *John*, chap. vi.
ver. 56. *He that eateth my Flesh, and drinketh my Blood,
dwelleth in me, and I in him.*

'The fate of the discourse contained in this chapter, (says the Right Reverend Author) has been extraordinary. Delivered indeed, as it was by our Lord, with a direct purpose to check the interested and intemperate zeal of many who called themselves his disciples, we are not to wonder if they were disgusted with a language which, so far as it was intelligible, threatened to destroy the fond hopes which they had conceived of temporal splendor in their Messiah; and in part treated of matters, of which it was not possible they should form any clear and distinct notions.

'Yet after the event of our Lord's death, with which this dis-
course had so close a connection, that it should seem alone to
have cleared up every obscurity; after the completion of that
promise, which had assured the Apostles that the Holy Spirit
should lead them into all truth; we cannot suppose a discourse,
(for it is not the interpretation of a word, a phrase, or one sen-
tence,

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tence, which is the object of our present enquiry) we cannot sup-
pose a discourse which certainly turned upon a leading principle
in the Religion to be established; a principle which was to di-
rect the practice and exalt the hopes of a Christian, would
longer be a matter of difficult interpretation.

‘If, therefore, in the later ages it has become the subject of
dispute, it is probable that the apparent difficulties which have
been started may owe their rise rather to the prejudicated opi-
nions, which men have brought with them to the consideration
of this discourse, than to an inherent obscurity in the subject
itself, or to any want of light from subsequent events, or a de-
fect in the Apostolical instructions.

'The point in litigation has been, whether the passage in the text, and others in this chapter of the same import, be *properly* interpreted of the Sacrament of the Lord's Supper; or, whether they contain only a general doctrine applicable to the Sacrament; whether they have or have not *immediately* in view the institution afterwards enjoined in the Lord's Supper.'

The learned author then mentions various objections
which have been made by pious and eminent cotemporary
writers of different persuasions to this application, which he
sums up as follows, in order to do justice to their several
arguments in his answer to them:

'The first of these writers (says his Lordship) supposes that
our Lord could not speak of corporal or sacramental eating of
his flesh, because the Sacrament was not yet ordained.

'Secondly; it is urged, that in this chapter there is no men-
tion made of the signs used in this Sacrament, but only of the
thing signified.

'Thirdly; that all who believed in Christ did eat his flesh,
and drink his blood, or else they could not have dwelled in
Christ, nor Christ in them.

'Fourthly; that our Lord says, in the present time the bread
that I will give is my flesh.

'The fifth difficulty thrown in the way of this interpretation
is, that the words, "except ye eat the flesh of the Son of Man,
and drink his blood, ye have no life in you," must contain a
condition which would comprehend all the faithful before
Christ,

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Christ, and such as shall be prevented from the sacrament after
him; and, therefore, they are inapplicable to this Sacrament.

'To the first of these, I will oppose only one plain fact, which
is this, that the same Evangelist, St. John, has, in the third
chapter of his Gospel, preserved a discourse of our Lord with
Nicodemus, which expressly mentions the sign and the thing sig-
nified, the necessity and the good effects of Baptism, long be-
fore that Sacrament was instituted. It should also be remem-
bered, that the institution of Baptism, however early in the
course of our Lord's ministry it was described and explained,
was not enjoined till after this of the Lord's Supper.'

Here the learned Author draws a parallel betwixt our
Lord's discourse with Nicodemus in the third chapter and
his discourse with his disciples, from which the text is
taken; and observes, that verse 5 of the third chapter, and
verse 53 of the sixth chapter, are each a comment
upon the other. He then adds:

'From which analogy, I cannot but think that, whoever will
observe the style, manner, and connection of these two dis-
courses, will be of opinion, that St. John took pains indus-
triously to shew, that the two institutions which were to dis-
tinguish this Religion, made part of our Lord's plan, long be-
fore they were actually enjoined. What confirms this notion
is, that the only miracle which St. John relates after the other
Evangelists is this, of the miraculous increase of Bread; a cir-
cumstance of itself highly remarkable, as the reason of it is ob-
vious, because it gave an easy opportunity of introducing and
explaining the nature of this sacrament, as the occurrence re-
lating to Nicodemus had afforded an opportunity of explaining
the other. To which I must add, that he is the only Evangelist
who insists upon the sacramental importance of either institu-
tion; and that his attention in this instance is perfectly conso-
nant with the general design of his history, which was written
in aid of the other Evangelists, to supply such doctrines as he
judged might be most usefully added, and at the same time to
correct the misrepresentation of some already received.

'If we look back upon the train of our Lord's argument, we
shall with better advantage meet the second objection.—The
metaphor

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metaphor used by our Lord, easily and obviously conveys a
sense of the beneficial effects of his death, and the superior ad-
vantages which the world were to derive from that living bread,
that flesh which he should give for the life of mankind, that sa-
crifice which he should offer upon the cross for the sins of the
world.'

In answer to the third objection, the learned Author uses
various and powerful arguments to prove, " that in a literal
sense the words " Except ye eat the flesh of the Son of
Man and drink his blood," have no meaning, or are at-
tended with so many impossibilities, that we must leave it
to the Papists. For, as our Lord himself says, " the flesh
profiteth nothing," could not, upon any supposition be use-
ful, without relation to a feast upon a sacrifice; could not
by any reasonable figure be considered as food: and we
have already seen that Christ's blood could convey no ana-
logous meaning to the apprehension of a few in particular,
as there was nothing in the Law or in the subsequent pro-
phets to which it could refer. Yet, when our Lord called
the wine by the name of his blood, which was then to be
shed for many for the remission of sins; and again, in
allusion to the blood which ratified the Mosaic Covenant,
and ordered it to be drunk in lieu of the cup at the Paschal
Supper; and, lastly, made it a part of the feast which
should commemorate in symbols the sacrifice of his death;
he did, no doubt, render this part also of the institution
highly significant of the benefits which he intended thereby
to communicate to us.

‘To eat, therefore, the flesh, and to drink the blood of Christ, is to eat and drink the signs so called, in order to avail ourselves of the benefits of his body broken, and blood shed. If we feast upon the symbols of the great sacrifice made for the sins of the world, we apply the sacrifice and its benefits to ourselves; we partake of the pledges of God’s favour; we spiritually eat the flesh of Christ and drink his blood. In any other sense, I conceive the notion of spiritual menducation, however strenuously insisted upon by persons of eminent authority, to be preposterous; a language

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guage borrowed, and a doctrine established, merely from
allusions to a subsequent event.

‘To the fourth objection, it will be thought a sufficient
answer that the institution itself of this sacrament, the use
and design of which was altogether future, is delivered in
the present tense: “This is my body;” “This is my
blood,” instead of this *shall* be, or *let* this be, &c.

‘In answer to the fifth objection, drawn from the positive
exclusion conveyed in the words, “Except ye eat the flesh
of the Son of Man, and drink his blood, ye have no life in
you;” it is sufficient to justify the universality of this pro-
position, that the condition be necessary to those, who are
in a condition to comply with it; the universality of all law,
human and divine, proceeds upon this principle. And if
the earlier ages of Christianity, through too scrupulous an
adherence to the letter of this condition, thought it requi-
site to administer the elements of bread and wine to infants,
we are no more bound to follow their construction of this
passage, than we are to adopt the practice which they
founded upon it. Our Saviour, when he said “except ye
eat,” cannot be supposed to have a retrospect to *the faithful
before Christ*; the proposition has evidently a future signi-
fication: and as to the faithful who die daily without this
condition, if they want the means, or the opportunity, they
are clearly beyond the reach of the injunction. Our
Lord’s speaking exactly after the same manner of Bap-
tism, I beg may be again and again taken into the account.

‘The last objection was, that all who eat his body and
drink his blood have not Christ dwelling in them, and
therefore he did not speak of this sacrament.

‘It will, probably, have been observed, that some of these
objections take their rise from an exclusive consideration of
this discourse, and an inattention to the general analogy
of scriptural construction. To illustrate this remark, I will
produce out of many only two texts of Scripture, which no
plain and honest understanding, at least of the present day,
can be supposed to misapprehend; and which, notwithstanding, a similar mode of interpretation would set in direct

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rect opposition to the general truth of the gospel: St. John says, "God so loved the world that he gave his only begotten Son, to the end that all that believe in him should not perish, but have everlasting life." And St. Paul says, "Christ came into the world to save sinners:" yet it is no more true that all who believe in Christ shall have everlasting life, or that Christ's coming into the world shall save all sinners, than that it is, that all who eat his body, and drink his blood, in the signs, shall have Christ dwelling in them. But as it is true, that all who believe in Christ, and live accordingly, shall have everlasting life; and that Christ's coming shall save all believing and penitent sinners: so it is true also, that all who, with the requisite dispositions, eat and drink the signs of the body and blood of Christ, shall have Christ dwelling in them, which is the thing more properly as- serted.

'Having thus stated the full force of the objections made against interpreting this Discourse directly of the Sacrament, it will I hope appear, that they admit of an easy and satisfactory solution; and are no just impediment to the interpretation for which I contend: but that, as in the third chapter of this Evangelist, the general necessity of Baptism is declared, so in this is that of the Lord's Supper.'

The Bishop then produces authorities from writers both antient and modern in confirmation of his opinions; from which we select the following, not having room for all:

'Amongst the moderns, the judicious Hooker seems clearly to adopt this interpretation; when, speaking professedly of our Lord's Supper, he says, "In that Life therefore, where neither body nor soul can decay, our souls shall as little require this Sacrament, as our bodies corporal nourishment! But as long as the days of our warfare last, during the time that we are both subject to diminution, and capable of augmentation in grace, the words of our Lord and Saviour will remain forcible: Except ye eat the flesh of the Son of Man, and drink his blood, ye have no life in ye." But if we be justified (says the Bishop) in interpreting the words of my text directly of this Sacrament, this passage

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passage will have an important influence in forming our opinions respecting the peculiar benefits arising from this institution: and we have only to enquire into the meaning of the expression, "dwelleth in me, and I in him;" to determine what these benefits precisely are. Now St. John in his Epistles frequently adopts this phrase of our Lord's, where Christ is said to dwell in us by his grace and spirit, as by the efficacy of the same grace and spirit, in the regulation of our moral conduct, we are said to dwell in Christ; that is, to live in the practice of his precepts.

'To dwell in Christ therefore, is to live according to his commandments; to have Christ dwelling in us, is to enjoy the assistance and influence of his Holy Spirit. Thus St. John, "Hereby we know that he abideth in us, by the Spirit which he hath given us." Again, "hereby we know that we dwell in him, and he in us, because he hath given us of his Spirit." If then we rightly interpret the text, the assistances of the Spirit are directly annexed to the Sacrament of the Lord's Supper. But the sanctification of the Spirit supposes redemption and pardon; which, therefore, might also from this chapter be proved a benefit consequent upon this ordinance. But as these proofs may be more obviously and simply deduced from the words of the institution, and from the nature of the rite itself, I shall not enter at large upon the argument, but content myself rather with having shewn, in this and a former discourse, in opposition to those who have interpreted the eating and drinking Christ's body and blood to be no more than keeping his commandments, that it alluded to something more analogous to the literal sense of the words; in opposition to those who interpret it only of the thing signified in the Sacrament of the Lord's Supper that it includes the signs also, without which the notion of spiritual manduca tion is unfounded, and the passage both to Jew and Christian inexplicable; in opposition to those who consider the Lord's Supper simply as a remembrance of his death, that it is a com memoration of the Sacrifice for Sin made by his death, and a symbolical feast upon that Sacrifice, and it is therefore a pledge and means of communicating to all, the benefits of that Sacri fice.'

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ART. II.—Letters to a Predestinarian. By the late Rev. William Jones.

(Continued from Page 347.)

## LETTER II.

‘ GOOD BROTHER,

‘ If you can hear me with patience, I have something further to communicate on the subject of my former letter, which it may be useful for you to know. Old spiritual divines formerly taught Christians how they might know whether they were of the number of God’s Elect, by the signs which attend the true children of God: which signs were genuine and unexceptionable; but would take up more room than this letter will allow. But let me tell you, brother, I had much rather see the signs without the doctrine, than the doctrine without the signs;—for the doctrine of predestination, on which you lay as much stress as if it were the one thing necessary to salvation, was never heard of in the Church till Christians amused themselves with raising perplexing questions out of the Scriptures, and disputed about many things to no profit; but it made no great noise till after the *Reformation*, when Christians disputed about every thing; and, after all, Christians may certainly be saved without troubling their heads about it. The Scriptures which Timothy had known from a child, were able to make him *wise unto salvation*; but the difficult passages from which your doctrine is drawn, were written long after. The secret counsels of God were revealed to St. Paul for the sole purpose of reconciling the Jews to the calling of the Gentiles, which they could never bear to hear of; nor could the Apostles themselves believe it, till they were compelled by the case of Cornelius and his fellow converts. It makes no part of our Saviour’s Sermon on the Mount, which comprehends a perfect rule of the Christian life; nor has it a place in the Creed; so that we may certainly affirm, it is no article of *Faith*. The Apostles taught it not on the day of Pentecost, when they made some thousands of new Christians. When the people asked them, “What they should do?” they answered “Repent and be baptized, every one of you, in the name of Jesus Christ, for the remission of sins, and ye shall receive the Holy Ghost,” The truth is, the Jews, to whom they addressed

addressed themselves, were too much filled up with the opinion of their own election already. It was the *beam* which they should have *cast out of their own eye*, but would not let Christians be-ware of their mistake.

‘ Tell me how comes it to pass, that Predestination should be so necessary now, which was to them so dangerous? It wanted rather to be preached down, than to be taught as necessary to salvation. This convinces me there must be with you, who so strongly recommend it, some fundamental mistake, whether we can find it out or not. It is to be feared, you impute to individuals that election spoken of in Scripture, which is meant of people, nations, or churches, as we see by the following texts: 1 Pet. i. 1, 2, 5, 13. Gen. xxv. 23. Acts, x. 35. Now, pray observe, this election comes first in order, and separates Christians from the world; but there is still a judgment to come, which will separate good Christians from bad Christians. They who confound these two things, present election and future judgment, do greatly err; and they who teach others to confound them, err still more; as it will be understood in that day, when the Searcher of all hearts shall lay all things open. You say the Church of England is on your side; but the calling spoken of in the 17th article, is of the former kind; that is, of Christian people *chosen out of mankind*, not of Christians out of Christians: besides, whatever it is, it is such as will consist of the general promises of God made to all Christians. As such, we hold with it; and so may all sober people. You blame us and despise us, for not having assurance: but we have the assurance of *faith*, and the assurance of *hope*; and the Scripture teaches no other. But there are many in these days, who will be satisfied with nothing but inward revelations and voices from Heaven.

‘ I have heard you talk much about doctrines of *grace*, as if our doctrines were not doctrines of grace; but if we enquire what your doctrines of grace are, we shall find they are doctrines to which none of the *means of grace* are necessary: and the promises of God follow the means he has appointed, which means of his cannot be had without his Church; therefore schism has no greater support than what you falsely call the doctrines of grace. Take away these, and our new church-makers have no ground to stand upon.—You say the grace of

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God

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God is free; understanding that it can act with the instituted means, or *without* them. So it can; for God is not bound by the laws by which he binds us. Grace with respect to Him, the giver, is free; but if we, therefore, think it is free to us, the receivers, we shall introduce that confusion, under which grace itself will soon be lost—which is the thing Satan wishes to see.

‘Extraordinary commissions and revelations from the Spirit of God, are always attended with extraordinary gifts; such as, speaking with tongues, gifts of healing, miracles of various kinds. The man who pretends to an extraordinary commission, and has it not, is one of the most dangerous men upon earth, whether he succeeds or not. If he succeeds, it is as an impostor; if he does not, he gives the enemies of the Lord occasion to blaspheme, and makes Christianity the scorn of the world, when he is detected. The false miracles of Papists gave advantage to infidels abroad, till they extirpated the Gospel; and the pretensions of fanaticism will give the like advantages here, and produce the same effect. Even at this moment we are in a tremendous situation; without the Church of Christ, the Religion of Christ will never long subsist; and a Christian is very imperfectly instructed, unless he understands what perils are to be expected in the latter days, when the Church shall become so degenerate that men shall say, the Church of Christ is not his Church; it is under such bad regulation as a society, that they can make a better themselves. They sha!l make sport with its corruptions and its misfortunes; over which wise and good men will rather weep and lament (I would to God they all did so) as Christ shed tears over Jerusalem. In such tears there is true brotherly love, which needs no apology.'

‘With respect to the present moment in particular, the Church is so calumniated and exposed on all sides, as if there were some latent design on foot to ruin it******If our enemies, at home or abroad, can destroy us, they will not be nice in the choice of the instruments. That which destroyed it once may destroy it again, and will, unless the Church be supported in this critical time againsts its assaults. Let us remember what a good man once said, “If the King supports the Church, the Church will support the King; and God will support both.” Thus it will be, unless the time be now come when all are to perish in one common ruin; which may God forbid! And I trust

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I trust you will join in this prayer with your Christian Friend,

PHILALETHES.

February 1800.

ORIGINAL ESSAYS.

AN ESSAY ON CHRISTIAN EDUCATION.

(Continued from Page 375.)

SECTION VII.—On the Cultivation of the Pious and Devotional Affections in the Minds of Young Children.

From the time that a Child is baptized, he must be considered as in a state of salvation, and as entitled to partake of the means of grace provided for the confirmation of the Christian Faith, and for the attainment of those Christian virtues, on which, should his life be extended beyond the years of innocence, to the time when he will be capable of committing actual sin, his eternal happiness will ultimately depend.—And (as we have already shewn) there must be from the first an application of the means of Grace to produce the Fruits of the Spirit, we have endeavoured to point out in what manner Parents may apply these means, for the purpose of exciting the benevolent and social affections in the infant heart. But there are still higher affections to be awakened, those of PIETY and DEVOTION; and how to cultivate them, shall be the subject of our present enquiry; in pursuing which, we shall have continual recourse to the only infallible guide—the HOLY SCRIPTURES.

By the pious affections we mean, a sincere love of God, accompanied by the highest gratitude and reverence—in short, filial affection in a superlative degree; and by devotional affections, we mean a dedication of the heart to God, and a desire to express, by outward acts of worship, the

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the highest adoration towards Him, as the SUPREME BEING.

From the mouth of our Saviour himself we learn, that the Love of GOD is the first and highest of all duties. *Thou shall love the LORD thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first and great Commandment; and injunctions to love God are scattered throughout the whole volume of Scripture.*

It would be easy to multiply arguments founded upon the principle of gratitude, to prove that God, as the universal Benefactor, is entitled to the love of all intelligent creatures who are capable of the sentiment; for to Him, all are indebted for the blessings they enjoy, and even for life itself. But as it has pleased the Almighty, through the Redeemer, to reveal Himself to Christians under the character of their *heavenly Father*, we will consider Him in the light, the most comfortable in which sinful mortals can view the Deity, of the kindest and best of Parents! whose love is unbounded; whose goodness is infinite; but whose authority is absolute and indisputable.—To such a Father the highest love, reverence, and obedience are justly due; and in feeling this love, and in paying this obedience, the chief happiness of mankind consists. For this reason, and not for any benefit He can derive from us in return, God demands our love; and if we withhold it, the sin of disobedience is added to that of ingratitude.

As Christians then, we are bound by the strongest ties to love our *Creator*; and our Children, being adopted into his family, are also bound to love him; for, though we have every reason to believe that whatever God requires as a duty, he disposes the mind to perform; it is not by *nature*, or by the utmost efforts of intellect, aided by *philosophy*, that human beings can attain to the true idea of God—yet, by means of Divine Revelation, the *infant mind* may be made acquainted with his existence and attributes: and to communicate this knowledge to their offspring as early as possible, is the business and the duty of Parents.—Nor let the Christian

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Mother be deterred from the performance of it, by the fear of failing in the attempt, or by the apprehension of her child's forming false associations of ideas respecting the DEITY; for HE who has commanded Parents to teach their Children to know, to love, and to obey him, will most assuredly, by a secret influence, assist and prosper her endeavours, while she proceeds in the important work with humility, taking the word of God for her guide.

Our readers will recollect, that in a former part of this Essay, we recommended to Mothers to begin the religious education of their Children, in conformity to the divine example, from the very cradle; according to the Prophet's answer to the supposed question ("*Whom shall he teach knowledge, and whom shall he make to understand doctrine?*") *Those that are weaned from the milk, and drawn from the breasts*."*—And in all we have written, on the cultivation of the benevolent and social affections, we have kept *Religion* in view; nor has it ever been our intention to countenance the modern method of withholding from Children, *direct instruction* on religious subjects, till the social and benevolent affections should be rooted in the heart. On the contrary, we are sensible, that nothing can be done with good and lasting effect, without furnishing the infant mind with motives of action drawn from the *BOOK OF GOD*. While therefore, the work we have recommended is going on, that of *immediate Religious instruction* must keep pace with it.

It is promised for every Child at his Baptism, that he will believe all the articles of the Christian Faith; the first of these articles is, that *there is one GOD, the FATHER ALMIGHTY, Maker of Heaven and Earth*. *Without Faith*, says the Apostle, *it is impossible to please God; whosoever cometh to God, must believe that He is, and that He is a rewarder of them that diligently seek Him*.† In order then that the Child may have Faith in GOD, as the CREATOR of the world, according to his Baptismal Vow, he must be

* Isaiah, xxvii. 9.

† Heb. xi. 6.

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taught, that there is one SUPREME BEING, called God, who created all things; that we never could have known any thing for a certainty of this great and wonderful God, if he had not caused a book to be written, which teaches us that God is a *Heavenly Father*; that he is very kind and good; that he loves good children; and that people who love and obey him, will be taken to heaven, to live with God, and be happy for ever and ever, when they leave this world. These fundamental truths will be received with pleasure by young children, for they are congenial to the human mind; and children will readily believe, not from the word of their earthly parents only, but from the predisposition of their own minds, through divine grace, what is so essential to present and future happiness. "The youth who should unhappily be trained to the age of twelve or fourteen years, like Rousseau's Emilius, without hearing of God (were such a thing possible in a civilized country) might have doubts when the Deity was first described to him as a Heavenly Father; but the *baptised, unsophisticated* INFANT, would have no doubts."*

We speak with confidence, founded upon observation, when we say, that the minds of infants are *predisposed* to receive religious instruction, for there is no subject that can be proposed to children that excites greater attention, and none on which they discover such a thirst for knowledge. Many an interesting and improving question concerning God and heavenly things, have we ourselves received from Infant lips; and often have we listened with delight to conversations, which plainly shewed, that the religious instructions given to our children had found the way to their hearts. And when once the heart is thoroughly engaged, the task of communicating divine truths is highly interesting!

But let us not be understood as advising the Christian mother to be continually giving *formal lectures* to her children on religious subjects. The Scriptures prescribe a

* Mr. De Luc's Letters on the Education of Infancy.

different

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different method. Hear, O Israel! the LORD our GOD is one LORD; and thou shall love the LORD thy God with all thy heart, and with all thy soul, and with all thy mind; and these words which I command thee this day shall be in thy heart, and thou shall teach them diligently to thy children, and shall talk of them when thou sittest in thine house, and when thou walkest in the way, and when thou liest down, and when thou risest up. This was part of the exhortation of Moses to the people of Israel; but the LORD, who required their love, has also, by a greater than Moses, required the love of Christians; and from our Saviour's reference to this very passage, we may infer, that what the Israelitish Parents were to do in respect to the religious instruction of their children, Christian Parents ought also to do, as far as the different dispensations of the Law and the Gospel will admit of in respect to theirs; and in all that relates to the Moral Law, the same method of instruction will serve for the child of the Jew or the Christian.

The first thing, then, that the Christian Mother has to attend to, (according to the analogy of the divine dispensations) is, to cherish in her own heart that love of God, which the Scriptures, both of the Old and New Testament, inculcate; that she may, from inclination as well as from principle, be ready to *teach diligently* to her children all that they are capable of understanding of divine truths. When *sitting in the house*, she may give them regular lessons, or mix instruction with amusement, as shall best answer the pious purpose of her own mind, and the occasion of the moment; when *she is walking in the way*, that is, taking them into the fields or gardens for exercise and pleasure, she may direct their attention to the works of the creation, in order to excite in their infant hearts a love of the great CREATOR; and she may teach them by her example, as well as by her instructions, to pay to Him both morning and evening, the tribute of praise and thanksgiving.

But though we would strongly recommend to the Christian Mother frequently to examine with her children the great book of NATURE, in order to shew them, that "On every

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every leaf Creator God is writ," and to confirm what she tells them of His power, wisdom, goodness, and providence; we would by no means advise a reliance upon this measure alone; Children should frequently hear their Parents talk of the BIBLE, as the book in which a knowledge of God and heavenly things are revealed: they should also be led to understand, that their Parents make the BIBLE their own study, for the purpose of acquiring that knowledge which alone can make mankind happy here and hereafter; and they should be accustomed to see the BIBLE treated as a *holy book*, by being carefully used, and laid by when it is not reading. By this means, a reverence for the Scriptures may be implanted in the mind of a Child, long before he is capable of reading the BIBLE. But let not the Parent forget, that *Babes* should in a *spiritual*, as well as a *natural* sense, be fed with *milk*, not with strong meat;\* and that *precept must be upon precept, and line upon line; here a little and there a little*.†

To a Child, who has the happiness of having a truly good Father, it will be sufficient at first, perhaps, in order to excite his love for his Maker, to speak of GOD as his HEAVENLY FATHER, from whose goodness his earthly Parents derive the means of supplying his wants, and promoting his happiness; but, when the reverse of this is the case, the Mother has a difficult task to perform! she must then speak to her Child of GOD as a PARENT who loves him beyond what she herself can possibly do; and endeavour, by her conduct towards him, to give him a distinct idea of true parental affection, of a love which has the happiness of the Child for its constant object.

While the Mother is thus striving to fix in the mind of her Child a firm persuasion that his Heavenly Father is good, and kind, and beneficent, and continually bestowing blessings and comforts upon him *individually*, she should be equally assiduous to direct his gratitude towards the Supreme Being; and this sentiment will be no stranger to his

\* Heb. v. 13, 14.

† Isaiah xxviii: 10.

heart,

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heart, if she herself has won his affections, by the due performance of the parental duty, in humble imitation of the divine example; for gratitude (as an excellent writer observes)\* is natural to the human mind, where there is a proper sense of obligation. The Child who loves his father and his mother, because they love him and are kind to him, may easily be led to love GOD, from whom all good things proceed.

But the Child should be told that it is not enough to love God in his heart, he must shew this love by doing all in his power to please God; and that he will certainly please God if he will worship and obey him. The nature of worship may then be explained to the Child, by telling him that to worship God, is to praise God as the greatest and best of Beings; to thank him for the good things he bestows; and to beseech him to take care of him by night and by day, and to give him what he stands in need of. The Child who is capable of saying to his Parents, "How good you are to me," or of making a request to them, and who knows how to return thanks for a favour granted, is capable of being taught to worship God, and to pray to Him; and as a member of the Church, he ought (in our opinion) to learn the LORD'S PRAYER as soon as he can articulate distinctly, and he should be habituated to repeat it kneeling: but, perhaps, it may be expedient to let him first repeat some short prayer, composed in terms level to his infantine capacity. We also think he should be accustomed to pray to God in behalf of his Parents and other near relations; and when he has ended his prayer, it will be very proper for him to beg a BLESSING of his Parents; the common form, *Pray FATHER and MOTHER, pray to GOD to bless me and make me a good child,* is quite sufficient. The words *Father* and *Mother* are preferable to *Papa* and *Mamma* on these occasions, (the former at least) as giving children a better idea of the analogy of the *parental character* to that of the *Deity* as their HEAVENLY FATHER.

\* Mr. de Luc.

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It will be objected by some people, perhaps, that it is
wrong to teach children to repeat prayers they do not un-
derstand, and that the minds of children cannot be ca-
pable of devotional feelings. But who will take upon
themselves to know or understand what passes in the mind
of a child? Some striking proofs that children at an early
age are susceptible of sentiments of piety, we have ourselves
witnessed; and all parents who give religious instruction
must have made the like observation; and the effects pro-
duced by enthusiasts upon children, when they improperly
set the terrors of the Lord before them in the strongest
light, or talk to them of the exalted joys provided, accord-
ing to their idea, for the chosen vessels of divine grace,
prove at least that children can have an inward sense of
spiritual things; but this, like the bodily senses, may be
stimulated to a degree prejudicial to the health of the mind,
as the other is frequently to the health of the body; and it
is not by working upon the imagination, but by informing
the understanding, and giving to the intellectual powers the
help of divine revelation, that sentiments of genuine and ra-
tional piety are to be called forth. The very injunction to
love God with all the mind and with all the strength, im-
plies, that nothing above the actual mental and bodily
powers is expected from human beings in any stage of life;
it is therefore cruel to put young children upon exercises of
devotion far beyond the strength of their's; yet they cer-
tainly ought not to pass their earliest years in ignorance of
the first of duties, or unconscious of the best feelings of the
heart.

But the Child should be taught that it is not enough
merely to *feel* a love for God; he must endeavour to *shew*
this love, by obeying God's commandments; he should
then be informed that *God* has in the Bible expressly
commanded children to honour and obey their Parents,
and submit to their teachers; and that *therefore* he must
honour and obey *his* Parents, and submit to *his* teachers.
That *God* requires brothers and sisters to be affectionate;
and, instead of quarrelling, to try to make each other
happy;

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happy; that *therefore* he must be kind and affectionate to his.
That *God* has commanded us to love our neighbours or
fellow creatures as ourselves; and that *therefore* he must be
kind and good-natured to every body. That *God* has said,
we must do unto all men as we would they should do unto
us; and that *therefore* he must follow this rule, and
not do to others what he would not like they should do to
him. That *God* has commanded us to govern our tempers,
and *therefore* he must not put himself in a passion. That
*God* requires us to be contented; and that *therefore* he
must not fret, because he cannot have every thing he wants,
but must be satisfied with what is given him. That *God*
has commanded us to be temperate in all things; and *there-
fore* he must neither eat nor drink too much, or give his
mind up entirely to pleasure and amusement. That though
God is so very good that he takes delight in seeing every
 creature happy, and will reward the good, he will not in-
dulge any one in breaking his commandments, but will
punish them if they do not confess their faults, beg his pardon,
and promise and resolve to amend. And when the Child
deviates from these rules in his intercourse with others, he
should be reminded that he is doing the things that God
has commanded us not to do, which will make God angry
with him, and that God sees and hears all he does and says
at all times. The Child who has been kept in proper sub-
jection to parental authority, will easily be brought to un-
derstand this doctrine in a general way, and the combined
sentiments of the love and fear of God will operate on his
mind and influence his conduct; and when he is a little
older, his duty may be farther explained to him: but for a
while, at least, it will be adviseable to forbear talking to him
of HELL; for a Child, in his years of innocence, is in no
danger of bringing this dreadful punishment upon him-
self: and it is to be wished that the first ideas he receives
of the DEITY should have nothing of terror in them; for it
certainly is dishonouring the Deity, whose divine attributes
are crowned with mercy and loving-kindness, to describe
him as a cruel Father, as a vindictive tyrant, who delights
in

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in the sufferings of his children, and who inflicts punishments in contradiction to his own promises.

Among the religious acts required by many parents of young children, is that of saying Grace at meals. After having recommended the teaching them the *Lord's Prayer*, it may appear an inconsistency to object to Children's returning thanks to God in this way for what they eat and drink; but our reason for doing so, we trust, will justify our opinion of the impropriety of the custom; which is this— We conceive it to be an invasion of the *patriarchal office*, for any person but a Minister of the Church to say grace in the presence of the Master of the family, or his representative, at the family table. But, alas! this pious custom is now almost entirely left to children, as if it were beneath the dignity of the heads of families to beg the blessing, and acknowledge the bounty, of the great Giver of all things; or that they had the power to multiply the produce of the earth, and cause the food they eat to turn into wholesome nourishment! When, indeed, a shameful waste of provisions has been made to gratify the vitiated taste of the epicure; when that which would have satisfied the craving hunger of a starved family has been spent to furnish one luxurious dish, and the art of cookery has converted wholesome viands into slow poison; a sense of inconsistency may withhold the prayer and the thanksgiving: but no good reason can be urged for the discontinuance of the custom of saying grace; nor can a child be religiously educated unless he is taught that it is an indispensable duty to give glory to God for what he eats and drinks: and we think this end may be answered by his joining with the rest of the family in silent prayer and thanksgiving, while the Father of it speaks for all. But a young Child may with propriety be required to say, before he leaves the table, 'Thank God, and my Father and Mother, for my good dinner;' provided his Parents explain to him that all things come first from God, but are dispensed to children by the hands of their Parents.

Time is too valuable to be passed away, even in infancy, without

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without improvement, for it is bestowed for the purpose of preparing for eternity; it therefore is, most certainly, an essential part of a Christian education, to provide for the proper employment of every day of a Child's life, when he begins to think and act. Not that we would have a Child of two or three years old put upon a course of study, and kept in a constant state of strict discipline; the great objects of early education may be obtained in a way better suited to the vivacity of young children; but the great point should be, from the commencement of active life, to teach him so to use the things of this world, as not to abuse them.*

Some regular Lessons we would recommend, for the sake of getting a Child into a habit of attentive application; but at this age a great deal may be taught in the way of amusement, viz. by reading little exemplary histories; giving him a general view of the works of nature; shewing him prints of natural objects, or of the different kinds of buildings, household furniture, the common implements of various trades, &c. &c.; but we would not recommend leading a Child at too early an age into a minute examination of any of the works of art, lest they occupy that attention which may be bestowed to more advantage in the acquisition of religious knowledge. Toys in moderation may also be allowed; and we agree with an ingenious writer, to whose Treatise on Education we have already referred, in her condemnation of the *gilded and painted* toys usually given to young children, and think that bits of wood of different sizes, &c. are much to be preferred to them; but we cannot adopt all the contrivances of the *rational Toy Shop*. The ball, the hoop, the cart, and the wheelbarrow, are sufficient for active recreation; and till children are old enough to invent and make playthings for themselves, the pencil and prints, with the doll for girls, will furnish sufficient sedentary amusement. It is highly necessary that a young Child should have a considerable share of recreation, but the Parent should endeavour to lay a proper restraint upon his inclinations, so that he may not think his whole life is

* 1 Cor. vii. 31.

to

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to be spent in amusements; and she should endeavour to
make his very playthings subservient to his moral and reli-
gious improvement, which may easily be done, by requiring
him sometimes to give them up in obedience to parental
authority; sometimes to part with them to please a brother or
sister, &c. &c.; and never should a Parent stimulate a Child
to the love of pleasure, by studying how to amuse him:
Children, who are not spoiled by improper indulgence, will
always find amusements for themselves. Neither is it fa-
vourable to religion or morals, to encourage children in a
!ove of rambling; it is much better to keep them within
circumscribed bounds—for their spirits are hurried by a
variety of objects; and a habit of dissipation acquired in the
first years of life will be exceedingly hard to break.

In short, if the Parent will but consider what the duties
of Christianity are, and which of them may be learnt and
practised in Infancy, Childhood, and Youth, she will find it
a much easier task to educate a Christian, than to form a
Philosopher; for she will in the first instance have the Lord
for her helper, instead of depending upon the energies of
her own untutored mind, untutored we mean in the science
of true wisdom; or the false reasoning of others.

(To be continued.)

EXAMINATION OF BOOKS FOR CHILDREN.

ART. I.—*The History of Young Edwin and his Sister Jessy,*
*&c. written for the purpose of making every litile Girl*
*and Boy good and happy.* Price 1s. Harris. 1802.

AMONG the multitude of Books which the Juvenile Li-
braries of the present day furnish for Children, we have
hitherto met with very few of modern production that so
particularly accord as this does with our own ideas of the
kind of writing proper for those whose tender minds are
receiving first impressions, and whose hearts are susceptible
of the first feelings of piety and benevolence. To sum up
its

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its merits in few words, it is sufficient to say, that this little
book is written with a view of inculcating the fear and love
of God, and the love of man, at an early age, upon Chris-
tian principles; and that it shews, in a pleasing light, what
Christian children *ought to be*, and what they *would be*, in
general, were their education properly conducted. One
observation, however, we must not omit, upon what appears
to us an oversight. When the children have been guilty
of a fault, and are led by conscience to submit to punish-
ment and self-denial, the action is spoken of as an *aton-
ment* for their offences. We submit it to the consideration
of the pious author, whether it would not be better to teach
children to regard these acts in the light of *mortification*
only, since none but the *Redeemer* can make atonement for
sin. The Prayers, we think, are better suited to children
farther advanced in life than Edwin and Jessy; but they
are very good ones.

ART. II.—*Anecdotes of a Little Family; interspersed with*
*Fables, &c.* Price 1s. Newbery.

THIS is a very amusing Book for Children, and good
morals are inculcated throughout the Fables, Stories, and
Allegories.

ART. III.—*The History of a Pin; as related by itself.* By
the Author of “The Brothers,” a Tale for Children.
Price 1s. Newbery. 1801.

THIS is also among the Books which afford entertainment
blended with useful instruction. The history of the Pin is
made very interesting, by being related with great inge-
nuity and spirit.

ART. IV.—*The Sparrows*. By Edward Augustus Kendal.
Price 2s. Newbery. 1798.

IN the Introduction to this Work, the Author has taken
great pains to prove, that the sufferings which Children so
frequently inflict upon animals, proceed not from cruelty of
disposition, or a design to give pain; but entirely from
*Love*

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*Love of Action* in the infant mind. That this is true, to a certain degree, we are ready to allow; but though *Philosophers* may perhaps understand his *reasonings*, we confess that they are by no means clear to our apprehension.

'If then the vice (says he) proceeds from no wickedness of heart, (a ridiculous charge upon Childhood) to what purpose, let me ask, have we stunned the ears of Infancy with denunciations upon wickedness? Our admonitions against cruelty have passed over the heart of innocence as idle wind. The whole matter appears to us in the following point of view:—The Mind is ever desirous of action, (this disposition is indeed what we call MIND, for we never suppose the existence of Mind where no action, at any time, exhibits itself) accordingly when the MIND, or LOVE OF ACTION, begins to have sufficient power to shew itself, the Child feels a propension for what is called *play*, which is no other than action that is prompted by no necessity, nor followed by any proposed reward; for if these circumstances attend it, we call the same action LABOUR, &c.'

After shewing in this stile, that " the animal is not used by Children worse than the flower or the wooden toy," the author proposes, that in order that the Child may understand the feelings of the creature, " they should be compared with his own." This is no new opinion; it has been long the general practice, we believe, to awaken the pity of Children towards the animal creation, by adverting to their own feelings. Our readers who have attained to the age of manhood will easily recollect old Zig Zag, the renowned translator of the language of Birds and Beasts, who, in former days, so successfully moved the hearts of Infancy for the distresses of the animal world; and younger readers will as readily call to mind the more modern tales, which have excited their compassion with equal effect; we cannot therefore give this author the credit of novelty. However, his History of the Sparrow will interest Children, and they may certainly derive instruction from it; but this instruction will not be found, according to our opinion, in his philosophical preface.

ART.

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425

ART. V.—The Stories of Senex; or, Little Histories for Little People. By E. A. Kendal, Author of "The Sparrow," &c. Price 1s. 6d. Harris.

MR. SENEX is a very good Story-teller, and his Book is very entertaining and proper for Children.

ART. VI.—The Asiatic Princess. Dedicated, by permission, to Her Royal Highness Princess Charlotte of Wales. By Mrs. Pilkington. 2 vols. Price 3s. Vernor and Hood. 1800.

IN this little Book the Author has very agreeably intermixed amusement with instruction and information, and has paid particular attention to the practice of those virtues which add lustre even to royalty.

ART. VII.—Adventures of Musul; or, The Three Gifts: with other Tales. Price 1s. 6d. Vernor and Hood. 1800.

THESE Tales are written after the Eastern manner, and their intention is evidently good. They are said to be allegorical, but the hidden meaning would not be easily discovered without a Key; this Key, however, the Author has supplied, which entitles the book to rank among instructive ones, though the Tales are full of the marvellous.

ART. VIII.—Amusing Tales for Youth, in Thirty Poems; with Moral Applications in Prose. By the Author of "Choice Emblems," &c. Newbery. 1800.

THE Author of this Book has shewn, in its composition, that he is well qualified to write for Children. The Tales, which are in fact Fables, are such as cannot fail to engage the attention of young readers; and the morals drawn from them are equally well calculated to give useful and appropriate instruction. We consider this little volume as one of the most valuable among the multitude of modern publications for Children.

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ART. IX.—The History of Jack, and his Eleven Brothers.
Second Edition. Price 2s. Langley. 1801.

THE following Advertisement is prefixed to this History
Book :—

' It is hoped that the following production will find a ready reception into every Juvenile Seminary, nay even into the Nursery; as it is expressly calculated to inspire an early sense of the goodness of DIVINE PROVIDENCE, to point out the advantages of a virtuous education, and to promote filial and fraternal affection.'

After these professions, the reader would expect a very
different Book from this, of which the outline is as follows;

A good man and his wife had twelve sons and one daughter,
whom they brought up in the fear of God and the love of their
neighbours, upon a few acres of land, which they cultivated with
their own hands, till the squire of the village, having taken some
offence, turned them out of their cottage. The curate of the
village, taking compassion upon their distress, gave them a spot
of his own small farm, and things went on comfortably for two
years, when the good curate's house was by accident burnt to
the ground, in his absence, and all the furniture and books de-
stroied. Jack, the eldest son, on this, became very pensive; at
length, he desired his brothers to meet him at a distance from
the cottage, where he proposed to them to ease their Parents of
the burden of maintaining them, and to cast themselves upon
the care of Providence. They yielded to his persuasions; and,
without giving their Parents any intimation of their design, set
out in the dead of the night on their perigrination, and tra-
velled together till they came to a place where twelve roads
met; regarding this circumstance as a favourable omen, they
parted, each brother taking a different road, but promising to
meet at the same spot that day twelvemonth. Jack, the eldest,
after a number of marvellous adventures, married a rich wife,
and became a great gentleman. On the day appointed, he rode
to the place magnificently dressed, and mounted on a fine horse,
with

with trappings of silver; his brothers also kept to their appoint-
ment. At first they knew him not; but after a time he disco-
vered himself to them, by appearing before them in his old gar-
ments; and gave them a good dinner and a good suit of clothes
a-piece. They then set out together for home, where they found
their Father, Mother, and Sister living, and the good Curate also,
and his family. The twelve sons then related in turns their dif-
ferent adventures, which were all of the most improbable kind,
and mostly such as never happen in the common course of hu-
man events. The separate histories are, however, interlarded
with many reflections upon the goodness of Providence, which, are
in themselves just and true; but by being misapplied, they lose
their effect.

Our blessed Saviour has taught us by his answer, when
tempted by the devil to cast himself from the pinnacle of the
temple, that it is tempting God to run into danger unnecessa-
rily, which was the case with these inexperienced boys, who
would have done much better had they proposed to their father
to ease his burden by going out into the world as labourers or
servants, as places could be successively procured. It is pre-
sumed that a set of boys, some of them nearly grown to man's
estate, had been accustomed to help their father; he must
therefore have been put to inconveniency, and, indeed, to loss,
by their forsaking him; and children ought not to be led into
an idea that if they leave the paternal roof upon plans and pro-
jects of their own, they are to expect for a certainty the bless-
ing of Heaven. In short a false principle runs through this
Book, which we are willing to impute to *mistake*, not to *design*.
But surely those who write for Children ought to be very care-
ful what notions they give them concerning an *over-ruling Pro-
vidence*. They should describe the *ways of God* as they are re-
vealed in *SCRIPTURE*, not according to their own romantic ima-
gination.

ART. X.—Trifles; or, Friendly Mites towards improving the
Rising Generation. By the Author of “Eason House,”
“Juliana,” &c. Price 2s. Hurst. 1800.

THE Author has been too modest in giving the name
of Trifles to this Book; it consists of little detached essays
upon

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upon various subjects, adapted to the comprehension of children; some of which are well calculated to excite in the youthful mind a taste for the picturesque scenery of nature; and others, to correct the faults and foibles of the young and inexperienced.

ART. XI.—*Adventures of a Silver Penny*. Price 4d. Newbery.

FROM the style of this Book we should suppose it to be of rather ancient date; it is full of that kind of anecdote which amuses children, and many moral reflections are introduced; but we cannot rank among these the sarcasms upon *royalty* and *prelacy*, which are to be met with in it. However, they are such as children will not understand.

ART. XII.—*The Triumph of Good Nature, exhibited in the character of Master Harry Fairborn and Master True-worth*. Price 6d. Newbery.

THIS little Book is of the *Old School*, and we are old-fashioned enough to prefer it to many modern volumes of the same diminutive size; having witnessed the good effects of simple tales of this nature on the minds of young children.

ART. XIII.—*A Collection of pretty Poems for the Amusement of Children; adorned with above Sixty Cuts by Bewick*. By Tommy Tagg, Esq. York. Wilson and Spence. 1800.

IT certainly is rather an extraordinary circumstance for a *Preface* of a book to give a direct contradiction to the *Title* of it, but the writer of this volume tells us honestly that he, Tommy Tagg, Esq. is not the Author of the Poems which are announced in his name; but that he has no mercenary views in the publication, having expended so much money on the cuts with which it is ornamented as to preclude the possibility of gaining pecuniary profit. "*This candid, modest, and disinterested behaviour,*" will secure him, he presumes,

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sumes, " the good opinion of all parties and professions but his own; and a poet's good word he despairs of obtaining." As for the *Gentlemen Critics*, he "presents his compliments to them, and wishes them a merry Christmas." Mr. Tagg puts us in mind of *Bottom* the Bellows-mender, in Shakespeare's Midsummer Night's Dream, when he gravely tells the audience "he is not a *Lion*." That our reader may know which he is to give credit to, the *Title-page* or the *Preface*, we will tell him, that the truth is conveyed by the latter; for the Book itself is one of those usually called *Picture Books for Children*. The verses are collected from various Books, and, in our opinion, are superfluous; the story of *Inkle* and *Yarico*, in particular, is very improper for a Child's Book; we therefore take the liberty of advising Tommy Tagg, Esq. in the next edition, to omit his verses entirely, and substitute a few words in prose of his own, by way of explanation of the subject of the pictures; by which means, and by changing his title, he may appear in the world with the credit of an *original writer*.

ART. XIV.—*Trifles for Children*. In *Three Parts*. 6d each. Darton and Harvey.

SOME of these are very pretty trifles, and well adapted to Children of four or five years of age. The prints, which are from copper-plates, are greatly superior to those in the generality of Children's Books, and convey to the infant mind distinct ideas of the objects they are designed to represent. Several of the lessons are, however, we think, above the comprehension of young children; and this we mention, not with a view of depreciating the books, but as a hint to the compiler, who perhaps may be induced, in a future edition, to substitute others of a simpler nature. That we may be clearly understood, we will name those we object to; *The Serious Thought*, part I. *A Wish*, part II. *The Verses on a Corkscrew*. These are not level to the comprehension of young children; nor are the sarcasms on the higher orders, and the clergy, among the things they

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they should be taught to understand. The poem on a
*poor but honest man* is liable to exceptions. The verses
on a *happy state* are more suited to children farther ad-
vanced in life; also those on *the Cuckoo*. The story of
Honestus appears to us premature. Some of the lessons in
the first part, we think, are proper for nursery maids to teach
little children to repeat by heart, instead of the unmeaning
nonsense they are usually taught, viz.

"Doves are mild; hares are wild;
Cats are sly; mice are shy;" &c. &c.

ART. XV.—*Mother Shipton's Legacy*; or, a *Favourite Fortune Book*; in which is given a pleasing Interpretation of Dreams, and a Collection of Prophetic Verses, Moral and Entertaining. 1799.

IT is sufficient, we should suppose, to read the title of
this Book, to convince any person, of common understand-
ing, that it is totally unfit for Children; yet there are people
in the world so inconsiderate, that provided a book is pub-
lished under the appearance of being *designed* for children,
they conclude directly that it is proper for them; and so it
comes to pass, that young minds, instead of being supplied
with sound knowledge, are filled with nonsense and mis-
chief. All the former part of this Book ought to be thrown
entirely aside, so as never to meet the eyes or ears of chil-
dren. The latter part, to the end of the cuts, under the
title of *Alphabetical Verses*, might pass in the multitude
which are provided for the Infant Library.

ART. XVI.—*The History of Little Goody Two Shoes, with her Means of acquiring Learning, Wisdom, and Riches.*
Price 6d. Newbery.

THIS Book is a great favourite with us on account of the
simplicity of style in which it is written, yet we could wish
some parts to be altered, or omitted. It was the practice
of Mr. Newbery's writers, to convey lessons to those whom
they

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they sometimes facetiously called *Children of six feet high*,
through the medium of Children's Books; and this has been
done in the little volume we are examining. But in these
times, when such pains are taken to prejudice the poor
against the higher orders, and to set them against parish
officers, we could wish to have a veil thrown over the
faults of oppressive 'squires and hard-hearted overseers.
Margaret and her brother might have been represented as
helpless orphans, without imputing their distress to crimes
of which young readers can form no accurate judgment;
and should these readers be of the *lowest class*, such a nar-
ration as this might tend to prejudice their minds during
life, against those whose favour it may be their future in-
terest to conciliate, and who may be provoked by their in-
solence (the fruits of this prejudice) to treat them with
harshness instead of kindness. We have also a very great
objection to the Story of *Lady Ducklington's Ghost* (though
extremely well told, and as well applied) for reasons we
have repeatedly given. The observations upon animals
are not quite correct; and if nothing had been introduced
about witchcraft, the Book would in our opinion have been
more complete. However, with all its faults, we wish to
see this Book continue in circulation, as some of these
faults a pair of scissors can rectify, and the ill effect of
others may be remedied by proper explanation from the
parent. But amongst the numerous writers for children of
the present day, who knows but some one may take in
hand to give an edition of this little Work with the proper
emendations?

ART. XVII.—*Martin and James*; or, the Reward of Integrity: a Moral Tale. Designed for the Improvement of Children. Darton and Harvey. 1798.

THIS excellent little Book is particularly calculated to
convey a lesson of honest and upright conduct to children
in humble life, but it is written in a style which renders it
worthy the perusal of those in superior stations, to whom
it,

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it will not only afford amusement, but will, it is to be hoped,
leave such impressions upon the mind as lead to honourable
actions, and incline those who are possessed of riches or
power to be the patrons and rewarders of virtuous poverty.

ART. XVIII.—The Life and Adventures of Peter Wilkins, a
Cornish-Man, taken from his own Mouth. Newbery.
1800.

THIS is a romantic, improbable Tale, written in imitation of the Adventures of Robinson Crusoe, but very inferior to it.

ART. XIX.—The renowned History of a White Cat, and other interesting Stories. Newbery.

THOSE who indulge children with reading fairy tales,
will approve of the History of the White Cat, which is
taken from some French work. The story of Miss John-
son is an improving one; and the History of the Golden
Head has a moral, which probably children will com-
prehend.

ART. XX.—The History of Beasts and Birds, with a fami-
liar Description of each, in Verse and Prose, by Tommy
Trip; to which is prefixed the History of the Author, and
his little Dog Jowler. Newbery.

THIS little Volume answers to its title page; it is a pleas-
ing epitome of natural history, with prints of a variety of
birds and beasts.

ART. XXI.—The History of John Gilpin, a droll Story, and the Ballad of the Children of the Wood. Price 4d. Glasgow. Lumsden and Son.

WE have here one of the productions of the Toy-Book
Manufactory in Scotland, but which we cannot recom-
mend to the children of South Britain, as we do not think
the

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the materials of which it is composed proper for Children's
Books. The poem of John Gilpin places an honest, indus-
trious tradesman, worthy to be held out as an example of
prudence and economy to men of his rank, in a ridiculous
situation, and provokes a laugh at the expence of conju-
gal affection. The Droll Story relates to the propagation
of a lie, or rather the magnifying a simple report into a re-
iterated falsehood, the drift of which children could not
understand. The story of the Coach and Dung Cart is
equally unintelligible to them. That of the Elephant and
the Taylor is to be met with in twenty other books; and
the ballad of the Children in the Wood is absolutely unfit
for the perusal of children: nor do we think they would
comprehend the Proverbs.

ART. XXII.—The Curiosities of London and Westminster
described. In Four Volumes. Price 6d. each. Newbery.

THIS is a Work of established reputation; and the infor-
mation it contains must, we think, be gratifying, not to the
childish inhabitants of the cities of London and West-
minster, but to those of maturer years, who have not much
time for reading, as they would find it necessary to turn
over a number of large volumes, in order to gain as much
information as these little volumes will give them of the
principal public buildings in the metropolis and its environs.

ART. XXIII.—The Pleasing Moralist; or, Young Gentlemen and Ladies Preceptor; containing Essays on a variety of Subjects, by Solomon Winlove, Esq. To which is added, Advice to a Young Man, on his first Entrance into the World. Millar. 1798.

THE compiler of this little Volume has not done justice
to its contents, by giving them in the form of an Infant's
book, for it consists of a series of admirable moral lessons,
extracted from THE SPECTATOR, excepting the Advice to
a Young Man, which is from Dr. Watts's work. These in-
structions
VOL. I.
3 K

3K

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structions will be lost upon very young readers, as above
their capacities; but, if printed in a different way, the Book
would be a proper present for youth. The last article
of it, in particular, is a very important one.

ART. XXIV.—*The History of Little Dick, written by Little John.* Price 1s. Darton and Harvey. 1800.

WE shall only say of *Little Dick*, that he was a very *naughty boy*; that he grew up a very *great rogue*, and came to an untimely end. The consistency of his historian, *Little John*, may be called in question in several instances; however, we do not criticise style and composition.

ART. XXV.—*The History of a School Boy, &c.* Price 1s.
Crosby.

THE History of a School Boy exhibits, in George Manly, the character of one which is deserving of imitation. He is said to have received the first part of his education under a truly pious and respectable clergyman, upon whose death he was removed to an academy, and instructed by another clergyman. Whenever the Author has occasion to mention the latter, he calls him “*John M'Orson, M.A.*” and represents him as a man of a very brutal character, in different to the morals of his pupils, punishing the virtuous, and rewarding the vicious. If the author had not prevented our suspicions by his eulogy on George Manly's first master, we should have thought he meant to cast an odium on the universities. Whatever was his meaning, as the Book is written for school-boys, the apparent sarcasm upon a university degree should have been omitted; and though there is a *possibility* of finding, even amongst schoolmasters of the sacred professions, such an one as Mr. M'Orson, the *probability* lies greatly on the other side; and it is injustice to the clerical order, as well as highly improper on a religious account, to prejudice young minds against clergymen in any way. With an amendment in this respect, and an

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an omission of the faults of the master, the “*History of a School Boy*” would be a very proper book for boys. The second story in the Book, entitled, *Courage inspired by Friendship*, is apparently one of those romantic tales, written originally to inspire the *young citizens of France* with false courage, leading to acts of rashness, which cannot be justified upon any principle either of reason or religion.

The third Tale, which is entitled “*The Duel, or Man of true Courage.*” sets the custom of duelling in a very strong and proper light, by describing the consequences of a challenge given by a young man in the army to his best friend, who was dismissed from his regiment by his commanding officer, for refusing to accept it; but who retrieved his character and situation by a martial exploit, in which he testified, that though he was afraid to offend against the laws of God and the feelings of humanity, he was not destitute of true courage.

This story is followed by some anecdotes of extraordinary acts of generosity recorded in history, and proper to be known by young persons; and the Book concludes with a Poetical Epistle to a Friend, in which the return of a young officer to his family, on the conclusion of peace, is described in a very natural and affecting manner.

ART. XXVI.—*Virtue in a Cottage; or, a Mirror for Children in humble Life.* Price 3d.

A LITTLE exemplary Tale, which conveys many good lessons to children of the lower orders. A very proper present for such children.

ART. XXVII.—*The Life and Perambulations of a Mouse.*
In Two Volumes. Price 6d. each.

THIS is one of the Works of a lady, some of whose performances we have already noticed, as sent into the world with the signature of M. P.; and we think there can be but few infant readers who are not acquainted with the Adventures

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tures of *Little Nimble*; yet we cannot help saying a word or two in its praise, as we should be very sorry to contribute, by the omission, to the exclusion of one of the prettiest and most instructive books that can be found for very young readers. A book, indeed, which Mothers and even Grandmothers may read with interest and pleasure.

ART. XXVIII.—*Memoirs of a Pincushion, and Memoirs of a Peg Top*. By S. S. Price 6d. each.

THESE two Books, in point of amusement and instruction, rank with the foregoing article; a repetition of our remarks on that would therefore be equally suitable to them; and we hope that, in forming the *Little Library*, these very entertaining and improving volumes will never be forgotten.

ART. XXIX.—*The renowned History of Primrose Pretty Face, &c*. Price Newbery.

THIS Book was originally one of Newbery's Lilliputian Library. It gives the history of a good Child, who, as she grew up, by her amiable conduct in various situations in life, became at last *Lady of the Manor*. Without such a conclusion of the story, we should think this a very proper book of amusement for children; but it certainly is very wrong to teach of girls the lower order to aspire to marriages with persons in stations so far superior to their own, or to put into the heads of young gentlemen, at an early age, an idea, that when they grow up they may, without impropriety, marry servant-maids. With a very little accommodation, *Primrose Pretty Face* might however be rendered a very instructive as well as amusing Book, for the style is pleasing, and the greatest part of it very fit for the perusal of children.

ART.

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ART. XXX.—*The Prettiest Book for Children*; being the History of the Enchanted Castle, situated in one of the Fortunate Isles, and governed by the Giant Instruction, &c. &c. Price 6d. York. Wilson and Spence.

WE think we recollect this Book also as one of Newbery's Lilliputian Library. It is a kind of allegorical work, sufficiently intelligible to interest and entertain children, as well as to convey useful instruction to their minds. What properly belongs to the History of the Enchanted Castle ends with the 5th chapter; but the Book is eded out to the sixpenny size, with some Dialogues copied from "*Le Magazine des Enfans*," of Madame le Prince de Beaumont. It would have been better if it had been printed in larger letter without this addition.

ART. XXXI.—*The Fisherman*; an *Interesting Tale, for Young People*. Price 6d. Steart, Bath. Champante and Co. London.

ONE of the Stories, we believe, from the Arabian Nights Entertainments. Not fit for Children.

ART. XXXII.—*Evening Recreations*; or, a *Collection of Original Stories, written by a Lady, for the Amusement of her Young Friends*.

THE Stories in this Book are well calculated to afford amusement blended with instruction; and it may rank amongst the best modern books for young readers.

## EXAMINATION OF BOOKS FOR YOUNG PERSONS.

ART. I.—*Mentorial Tales, for the Instruction of Young Ladies just leaving School, and entering upon the Theatre of Life*. By Mrs. Pilkington. Price 3s. Harris, 1802.

WE have had frequent occasion to notice books written by this ingenious Lady, whose labours for the amusement and

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and instruction of the rising generation, are not only in-
cessant, but laudable; for they are invariably directed by
an earnest desire to promote the practice of virtue, upon
religious principles, though sometimes too much in the
novel style. In the Work before us, every Tale con-
veys some important lesson, suited to the age of the
readers for whom it was professedly designed, and inter-
mixed with proper reflections. We will only add, that the
choice of the subjects of the Tales, are proofs of the Author's
judgment; and that the execution is answerable to the
selection, for it displays an extensive knowledge of modern
life and manners; and points out, in a striking and force-
able manner, the dangers to which young Ladies on their
introduction to general society, are too frequently ex-
posed.

ART. II.—Julius; or, the Deaf and Dumb Orphan. A Tale,
founded on the popular Play of Deaf and Dumb. Price
1s. Newbery. 1801.

THIS Story it seems is founded on a fact recorded in the French anecdotes of the Abbé de l'Epée, and his successor Siccard, the benevolent instructors of the deaf and dumb. It is written in a manner to excite great interest, and to infuse proper sentiments into the youthful mind. Among all the offices of humanity, none can much exceed that of teaching the deaf and dumb; for it requires the most laborious exertions and the most unwearied patience: but it finds an adequate reward in the delightful reflection of meliorating one of the greatest misfortunes to which mortality is subject. We will describe this exalted pleasure in the words of the Abbé himself, as recorded by his panegyrist :—

"Kind, generous man!" said Tranval, "you ought to be proud of your work. Compare what your pupil is now with what he was when first you saw him, and took him under your roof,—and enjoy the fruits of your exalted virtues!"

"I own," replied the Abbé, "it has cost me more applica-
tion than I can describe; but the sublime idea of giving birth,
as

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as it were, to intellect and talents, gave strength and energy to
mine. If the laborious husbandman, when he beholds the riches
that clothe his once uncultivated fields, experiences a pleasure
proportioned to his exertions; judge what I must feel, when I
behold around me a number of unfortunate objects, gradually
penetrating the obscurity that envelops them, receiving the first
rays of the Deity, attaining to the inexpressible happiness that
springs from the powers of reflection, and the communication of
ideas—thus forming an interesting family, of which I am the
father. Others may possess more brilliant pleasures, and arrive
at them more easily; but I doubt whether all nature can furnish
any more solid."

'The Abbé de l'Epée (says the author of the anecdotes) returned in safety to the abode of beneficence, where he had been most impatiently expected by his pupils, who had all mourned and lamented his absence. As soon as they again beheld their adored instructor, a penetrating cry of joy re-sounded from every corner of the school. Immediately they rush towards him; the oldest surround their beloved master, press him to their hearts, and hold him in their arms. The little ones kiss his hands, cling to his garments, and climb up to his breast and his head. The good Abbé wishes to communi-cate to each of his pupils what passes in his own heart; but to extend over them his beneficent hands, to tell, by signs, that he loves them all with the same fraternal affection as when he left them, and that he receives them all into his bosom, is the ut-most he is able to do—all that the blissful state of his soul allows him power to express. At length, all parties becoming more composed, the Abbé resumed his truly Christian office of in-structor to those who stood most in need of it, and for some years longer continued to set an example to all mankind, of the most perfect benevolence.'*

ART.

* Amongst the numberless public Charities for which this nation is eminently distinguished, there is one for the maintenance and instruction of Deaf and Dumb children, which has afforded relief to many poor families; but from the annual report of the institution, which is published in the newspapers, it appears that a very small proportion of the candidates, who offer to fill up the vacancies, can be admitted, on account of the fund not being sufficiently large to extend the benefits of the institution. There is also at Hackney a school for the instruction of children in the higher classes of life, who are born under the same unhappy circumstances,

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ART. III.—The Friendly Adviser, and Juvenile Monitor; being a Series of Examples, intended to correct the Failings, and improve the Judgment of Youth, &c. By Sarah Wheatly. Sael and Co. 1802.

IN this little Volume young persons are furnished with a valuable addition to the books which are really calculated to improve their minds and correct their failings; it consists partly of moral reflections upon sound principles, and partly of stories, designed to impress these reflections upon the heart; and we think that they cannot fail of producing the desired effect, if read with due attention.

ART. IV.—The Enchanted Mirror; a Moorish Romance.
Second Edition. Price 1s. 6d. Newbery. 1800.

THIS is a Tale of wonders, effected by fairy and gigantic art for the reformation of a young Princess, of great beauty and accomplishments, but of an unamiable temper and disposition. The moral to be drawn from it is this, that a good education will prevent faults in young people, which nothing but a rigid discipline will cure, when they have taken deep root; and, that personal charms will not prevent a young lady from becoming odious, if she suffer her mind to be deformed by the hateful qualities of envy, and other malignant passions.

circumstances, formerly kept by a Mr. Braidwood, and now carried on, we believe, by his widow; in which young ladies and gentlemen, naturally defective in the organs of speech and hearing, are not only taught to articulate distinctly, so as to be able to make themselves understood, but are even brought to a great degree of proficiency in the study of languages, and other branches of a liberal education.—This school, if it continues what it was in Mr. Braidwood's time, is well worthy of the attention, not only of those parents whose children are disabled from receiving instructions in the common way, or who have any kind of impediment of speech, but of every person who can take a benevolent pleasure in seeing natural infirmities assisted, and the happiness of their fellow-creatures promoted.

ART.

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ART. V.—The Two Cousins; a Moral Story. By the Author of “The Blind Child,” and “Dramatic Dialogues.” Price 2s. Harris.

WHEN the Preface properly describes what a Book is designed to be, and the execution of the plan answers to the promise of it, we like to give an account of the work in the Author's own words; which is literally the case with this amusing and instructive Tale. We therefore present to our Readers the following

‘Address to the Public.'

‘Gratified as I am by the success which has attended my two former Works, I do not with the less diffidence submit them to the judgment of the public. On the execution of this little work, I am unable to determine; but, upon the intention, my heart pronounces an unequivocal sentence. Perhaps then I am not too bold in believing, that a love of virtue, of justice, and religion, may be traced in the following pages; and no hope can be sweeter to my heart, than that they may ultimately impress a similar adoration of those principles on the minds of the rising generation. That author who, in the present age, exerts himself to the utmost of her power against the inroads of luxury, of injustice, of a disregard to the laws of her country and religion, however slight the effects of her exertions may be, has surely not lived entirely in vain.’

ART. VI.—The Newtonian System of Philosophy, explained by familiar Objects, in an entertaining Manner, for the use of Young Ladies and Gentlemen; by Tom Telescope, A. M. illustrated with copper-plates and cuts. A new and improved Edition, with many Alterations and Additions, to explain the late new Philosophical Discoveries, &c. &c. By William Magnet, F. L. S. Price 1s. 6d. Vernor and Hood, &c. 1798.

THIS Book made its first appearance in the world under the title of “The Philosophy of Tops and Balls,” among VOL. I. S L the

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the useful publications of Mr. Newbery, to whom the juvenile world are so greatly indebted; and it still retains a pre-eminence over compilations of this kind for young people, which gives it a claim to particular recommendation in this age of premature science; for the Philosophy it contains is so clearly explained, that the child must be dull indeed to whom it is not intelligible; and at the same time so well arranged, that the liveliest must be entertained and interested; and (which is its highest praise) the young reader is here led "from Nature up to Nature's God," instead of being taught, as is frequently the case in books of natural and experimental Philosophy, to deify Nature itself, and to deny the almighty and all-wise Creator of all things.

The concluding pages of the Book are not, however, entirely unexceptionable; for they breathe the equalizing spirit of the New Philosophy, and reflect too much on the privileged orders in society. We have not the means of comparing the last edition with the original work, but are suspicious that these reflections are spurious; we may, however, be mistaken in this surmise, though accurate, we conceive, in our opinion, that it can answer no good purpose to recommend (by insinuation at least) the institutions of Lycurgus for the education of youth, as better calculated for promoting the cause of Religion and Virtue, than our own excellent constitution. The lines of poetry with which the Book ends, whether quotation or original, are evidently designed to excite a desire in the youthful mind for a restoration of such an order of things as is described by fanciful poets to have existed in the golden age, when all men were free, and had no law to restrain them or regulate their actions, but that of their own natural science. The Parent, we think, would do well to make a finis to this Book towards the bottom of the 132d page, ending with Lady Caroline's thanks to the young Philosopher. With this amendment, the Work would be one of the best in circulation for young people, and the amendment is easily made. The Publisher could make it effectually with a cancel leaf.

ART.

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ART. VII.—La Bruyère the Less; or, Characters and Man-
ners of the Children of the Present Age, &c. Translated
from the French of Madame de Genlis. Price 3s. 6d.
Longman. 1802.

THIS Work, from which we have already given extracts*,
is the production of a Lady of great celebrity in the literary
world; it is addressed to her grandson Antole de la
Woëstine; and amongst her numerous compositions, there
is not, we think, one more deserving of public attention.
We will give the plan of it in her own words.

'I here repay to children what I have borrowed from them; they have furnished me with the subject-matter of this Work, and it is but just that, having completed it with all that attention to truth of which I was capable, and which it merits from me, I should make them the restitution. †

'Children have ever been the chief object of my serious meditations; for, becoming a mother at a very early age, I was from this circumstance led to study them with peculiar care. I have educated a great number; and, besides, have never neglected any opportunity of observing those of my friends, and even those whom I have met with in society, and in my various travels. I have made it a practice to write at the time all my observations on this subject; so that young readers may be assured that all the portraits they are about to contemplate are drawn from nature. I declare, at the same time, that it will be impossible for them ever to find the key to these characters; first, because I have met with my originals in divers countries; and that to be able to discover them it would be necessary to commence a tour through France, Switzerland, Holland, Italy, England, Germany, &c. Secondly, because since my collecting these portraits, almost all my personages have grown up, or become so perfect, or are so entirely corrected by education and experience, that they are at present not to be recognised. However, as nature is always the same, there may still be many chil-

* This paragraph, the Author tells us, is copied from "*The Characters*" of her favourite Author, La Bruyère, *changing only the word public for children*.

† See Letter from J. H. page 334.

dren

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dren who may resemble those whom I have painted, though I
have never known them; in the same manner we every day see
persons whom we might persuade ourselves sat for the portraits
of *La Bruyère*, who wrote a hundred years ago,' &c.—Chap. 1.

We can readily believe that the Author has, as she pro-
fesses, drawn from the life, for all the characters she gives
are to be frequently met with among children; and she has
described them in such lively colours, as cannot fail, we
think, of leading young readers to the consciousness of
their own particular faults, and to such an observation of
the failings or amiable qualities of their young companions,
as will conduce to the forming of their own characters to
whatever is good and praiseworthy. Much religious and
moral improvement may be obtained from this Book; and
we are happy to see, in modern times, and by a foreign
writer, a work so well calculated to guard the minds of the
rising generation, not only from the prevailing follies of
the age, but against those false principles by which the
hearts even of children are frequently corrupted. We
shall select, as a specimen of this useful publication, " *The
Chapter on the Employment of Time.*"

' Lord Chesterfield (says Madame Genlis) writes to his Son
on the Employment of Time, as follows:

"I am convinced that many people lose two or three hours
each day, because they neglect the minutes. Never consider
any part of time as too short to be employed; you may always
find how to occupy it by one thing or another."

' This is excellent advice, particularly for people of the world. Dissipation causes such an immense waste of time, that if they lose besides all the little intervals which it leaves them at liberty, there will be scarcely any left for study or rational occupations. We ought to accustom ourselves, then, never to pass an instant in absolute idleness; to have always some little kind of work prepared for those occasions which so often occur, and which are called *spare minutes*. We ought to acquire the habit of reading in a carriage, &c. A very good custom is that of always carrying some little book in the pocket. It is true those

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those young ladies, who have the rage of imitating the Grecian
statues, cannot adopt this custom, since they wear no pockets;
but those who pique themselves on resembling the *Dianas* and
*Venuses*, with their light drapery, will have very little relish for
improving their minds.

'In those countries, Germany for example, where the women
are required to be good housewives, and even to understand
cookery, it is singular that they should consent to the abolition
of pockets, for it is impossible those should be good housewives,
who are continually losing their handkerchiefs and gloves; who
leave their purses lying about, as well as the keys of their ward-
robes, their writing tables or their caskets, or else are obliged
always to confide them to the care of others. They cannot
even be safe friends, since they cannot answer for letters or
confidential papers. I am likewise well convinced, that, where-
ever this mode is established, women will cease to practise re-
gularity and economy. It is thus that things, in themselves
apparently frivolous, become, from their consequences, of
the greatest importance.

'One of the things which occasions the greatest loss of time
is, want of regularity; for where she is neglected, life is half
spent in searching or fruitless vexation—two grievous incon-
veniences, which it would be very easy to avoid, by making it
a rule to have fixed places for putting every article belonging
to us.'

'It ought farther to be recommended to youth, to give them-
selves a habit of acting in every thing with attention and
celerity: slowness of movement is the occasion of a vast loss
of time. They ought also to consider the different manner of
performing all those little things which daily occur; such as,
the folding of letters, putting them in their covers, sealing them,
&c. and to prefer that which is most prompt in its execution.
I have made a curious calculation, of which I shall here give
an account. It is the custom in France, in the direction of
letters, to write the names of the towns twice over; a custom
which answers no purpose, as one would do quite as well. I
have computed that a person who should practise this custom,
and who should write two letters a day, the one addressed to
Kimpercerentim the other to Constantinople, would find, at the
end of the year, that he had written six large pages of these
names

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names only, which makes three hours lost. I will suppose that the same person always directs his letters in the French instead of the English manner; that he uses wax instead of wafers to seal them; this, in the time taken for the execution, makes the difference of three minutes and a half a day for the two letters, at least, if he writes by daylight, and lights his taper himself; these three minutes and a half, make twenty-one hours lost at the end of the year, which make twenty-four hours, when joined to three which I before mentioned: here are two entire days spent in employments very useless and very tiresome. Were we to pursue this idea; were we to reflect in how many other instances, and even by the slowness of our motions on how many occasions what an infinite number of minutes are lost, the calculation would become frightful; we should see that we lose, without either amusement or satisfaction, more than two hours each day, which would amount to above two years in the space of ten, and about fifteen in a long life, that is, from early youth to seventy-five years old. Let it be observed, besides, that I have taken into the calculation only that time which is merely lost or unprofitably spent; but we ought also to consider as lost time, that which is spent in unmeaning trifles, which are neither pleasant nor the least useful; and most men waste thus one quarter of their lives: their passions and the vain pursuit of false pleasures generally consume two other quarters: some must be allowed for physical sufferings and sickness, which few escape: how little, then, remains to be well employed, that is, in a manner to be useful either to ourselves or others? And God will demand of us an account of every moment of our lives! How dreadful is this idea, even to those who have been virtuous and active, when they allow themselves to reflect matterely on this important subject.

'That which occasions most loss of time to grown persons is a passion for cabals, and that taste for gossipping and bustle so common amongst them—to children, that idle curiosity which inspires them with a desire of knowing all that passes, all the little secrets of society.

"Those who employ their time ill," says *La Bruyère*, "are the first to complain of the shortness of its duration; those, on the contrary, who make a good use of it, have enough to spare."

‘Albania

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‘Albania has a great memory, a vast deal of activity, and uncommon steadiness of character; she learns a multitude of things, and is equal to them all: she draws, sings, plays on the harpsichord, the harp, and guittar: she reads a great deal, makes extracts from what she reads, and possesses all the information possible a girl of thirteen should be mistress of: she understands French, English, Spanish, and Italian: she embroiders in a superior style, and executes plain-work equally well: she makes all her own clothes, keeps her mother’s house, and regulates all the accounts; and has the charge of all the stores laid up for the family consumption, of which she alone keeps the keys. It is she who has the superintendance of preparing apartments for visitors; who, in the time of vintage and harvest pays the labourers their wages, and presides over all their rural employments. It is she, in fine, who, as a recompence for all those cares, is charged with the honourable, the sweet office of distributing alms, of searching for and visiting the poor.

'How, say the indolent and the idle, can she find time for so many employments? I answer, first, Albania wears pockets; thus Albania's keys are never astray: she always carries two little books about her, the one for reading, the other, in which there is a pencil, serves her for a memorandum book, an almack, and for setting down any little unforeseen expences; for those of a more fixed kind, she keeps a large accompt book in her writing box. Secondly, Albania does every thing with as much dispatch as address; she has no gossipping, no frivolous curiosity, nor is she an unmeaning prattler. Thirdly, she is so careful of every thing, has every thing in her charge arranged in such perfect order, that she never loses a moment in searching for them. Fourthly, Albania, as I have already said, is steady and persevering, she has fixed rules for her daily occupations, which she will allow nothing to derange: all her time is carefully distributed and fully employed; even during the six months which she passes in town, these rules are very rarely infringed. Albania limits herself to two or three balls during the winter, and never passes more than four hours at each; and even on those days she devotes five or six hours to study; for she has formed the resolution, and she will adhere to it, never during her life to pass an entire day in dissipation.

'Fifthly and lastly; Albania is not fond of finery; she displays the

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the most delicate neatness in her apparel; but even on her days
of greatest dress, she never spends more than three quarters of
an hour at her toilette.

At twenty, Albania will be a woman of the most superior ac-
complishments, and will have the happiness to say, that, during
the whole course of her education, she never experienced a
single moment of lassitude or weariness; while indolent and in-
attentive children will be a prey to both, even in the midst of
their plays.

'Lassitude was introduced into the world by Sloth, (says La Bruyere.) This is a very just remark. It has been said that idleness is the mother of all vices; it might have been added, that it is also that of the most overpowering and insupportable, lassitude.

'The laws of Draco punished idleness with death; and a considerable penalty was imposed on such as got beyond a certain degree of corpulence, because it was supposed that idleness and indolence were the occasion of it.

'Solon decreed infamy as the punishment of idleness; and deprived him, who had neglected to give his son a trade, of that assistance which he might have expected in his old age: but that which above all ought to inspire the Christian with a contempt and abhorrence of idleness, is, that in the Books of Holy Writ no vice is more expressly condemned. "Read the Holy Scriptures," says an excellent preacher; you will there every where see idleness held up to execration, and labour expressly enjoined to all, without distinction of rank or sex. The barren tree was to be cut down and cast into the fire; the slothful servant to be cast into outer darkness; and sluggishness always punished with as much severity as infidelity itself."*

'I will flatter myself that all these reflections will make some impression on the minds of my young readers; they have still before them the whole field of life; to gather its fruits we must explore its paths without stopping to repose. But the race is only fatiguing to those who loiter or stand trifling by the way.

'I shall conclude with again recommending the two things most necessary to right employment of our time, regularity and perseverance.

* The Abbe Poulle.

“Who

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“Who well begins, can thence small merit claim;

“To finish well is all.”

This character, which is the most perfect female one in
the volume, we would flatter ourselves, from the name given
to her, was found in England; but such very complete cha-
racters are rare to be met with in any country; neither
would we wish to see mothers casting all their household
cares, like the mother of Albania, upon their daughters, at
the age of thirteen. Nor do we approve of young ladies
hurrying from one occupation to another, from morning to
night: some remission from employment is expedient for
young persons whilst they are growing, and lassitude is not
always to be imputed to them as a fault; but we agree with
the Author in her principal remarks: yet she has, in our opi-
nion, omitted one very material circumstance, in accounting
for Albania's having had time for so many pursuits—early
rising; without which, it would have been impossible for
her to get through such a routine of business. We have
known young people on whom the charming lines of
Thomson on this practice operated as a Talisman, by oc-
curring habitually to their minds on their first beholding the
light of the sun on a summer's morning, and we wish they
were engraven on the memory of all. The passage we re-
fer to is this—

“Falsely luxurious, will not man awake;
And, springing from the bed of sloth, enjoy
The cool, the fragrant, and the silent hour,
To meditation due, and sacred song?
For is there ought in sleep can charm the wise?
To lie in dead oblivion, losing half
The fleeting moments of too short a life;
Total extinction of th' enlightened soul!
Or else to feverish vanity alive,
Wildered, and tossing through distemper'd dreams!
Who would in such a gloomy state remain
Longer than Nature craves; when every Muse
And every blooming pleasure wait without,
To bless the wildly devious morning walk?”

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ART. VIII.—The Sacred Exhibition at Worthington Hall; or, Select Paintings of Scripture History considered, with a view to Religious Improvement. By S. S. Author of “Sunday Lectures,” “William Sedley,” &c. Price 3s. 6d. Rivingtons.

THE Sacred Exhibition, from which the Book takes its title, consisted, as we are told by the Author, of a collection of capital historical pictures, by some of the most celebrated painters of former and modern times, which were shewn by the pious owner of them, not to display his taste or magnificence, but to edify, with his remarks upon them, those Sunday visitors, to whom his hospitable doors were opened in the intervals of divine service for their rest and accommodation, as the parish was extensive. We will bring forward one of these Pictures, requesting our Readers to suppose themselves among the auditors of Mr. Worthington, whose eloquence, we hope, will lead them to examine with him the whole of the collection, and with that attention which is due to the important subjects to which they relate.

PAINTING 4. Martha reproved.

After reading the text written at the bottom of the picture, from Luke x. ver. 38—42. Mr. Worthington began his remarks as follow :

‘ This rough outline of Martha’s portrait, as drawn by St. Luke, bears so strong a resemblance to the generality of people in the world, that it is difficult to consider it as the like-ness of a particular person. That over-sedulous anxiety, which is the distinguishing feature in her character, is so apt to intrude upon every heart, that I fear there are very few who can entirely disown the similitude. Indeed, amidst the busy scenes of an active life, it requires an unusual degree of circumspection and piety, to maintain the affections in such a state of subjection, as shall give to worldly concerns that subordinate attention only, which is consistent with our superior duties; for, while we readily render unto Cæsar the things

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things which are Cæsar's, we too often omit the payment of an equal tribute to the King of Kings. When we allow ourselves time for a little serious reflection, it is astonishing to perceive about how many different things we are “troubled and careful,” and in what a constant routine of frivolous occupations the hours of most men are suffered to glide away. If real business imposes on numbers a task of absolute necessity, it is, perhaps, though sometimes irksome, the most innocent and the happiest occupation of life; because such persons are not left to the dangerous decision of their own choice in the distribution of time, a talent for which every one is accountable to the great Arbiter of his existence. In fact, those who have the least to do, are frequently in the greatest perturbation how they shall perform it, and make a more pompous display of their insignificant engagements, than others do of the most weighty concerns of public and private affairs with which they are entrusted.

‘ As man was designed by his Creator for social life, it is his duty to regulate the tenor of his thoughts and actions in the fittest manner for the fulfilment of its duties. He must neither desert the world, nor forget that he is its temporary inhabitant; and while he is making a needless provision for his present probationary state, it is incumbent on him to prepare likewise for one that will be future and eternal. Our stations upon earth are now, apparently, assigned with much irregularity, and the fortunes and business of mankind seem to be very unequally divided. Still there is a circle of allotted duties, which, if properly performed, would be found, like the manna in the wilderness, exactly proportioned to the faculties and strength of each individual : and as the ancient Israelites found the measure of an omer was sufficient for each man’s proportion of food, and more would have become putrid and useless; so, if we consult the nature of our circumstances, and what exertions they require, we shall find there is a sufficient time allowed us for every rational and pious purpose of present and future advantage, but nothing over for the demands of vice or idleness. The most extended connections of life can but be filled to a certain degree; and the most contracted situation has likewise its peculiar obligations, though the arrangement of its employments must be different: just as a map of the world does on its surface contain the same seas and continents, with the same divisionary

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divisionary lines, whether it be taken on a larger or a smaller scale; and the latter may be equally exact, though more minutely delineated.

'Martha was in a private station; yet we find her domestic concerns occupied her whole attention, so that she had no leisure to attend to the instructions of the Messiah. She owned his authority, and acknowledged his mission; but, anxious to shew her regard by the hospitality of a plentiful entertainment, she considered not that the Saviour's "meat and drink was to do the will of his Father, and to finish his work;" and, in her zeal for his outward accommodation, she not only omitted to hear his admonitions, but lost that harmony of temper, and sisterly consideration, which would have secured a more powerful recommendation to the Divine Visitant. How many errors follow the most trifling deviation! and how guarded must have been the conduct of that person, who can look back on his intercourse with society, for a single day, without some occasion of self-reproach!

'But are we to infer from what is related of this domestic occurrence, that Jesus would condemn all the civilities of ordinary life, and oblige men to forego every meeting of kindness and festivity? It is evident, from the general character of our Saviour, that the passage before us ought not to be understood in so restricted a sense. He who was always courteous and condescending to every one, who himself assisted to encrease the hilarity of the guests, and miraculously supplied their wants at the marriage of Cana of Galilee, indisputably proved that he was no enemy to friendly intercourse and conviviality, in their proper season.

'The boundaries which separate right from wrong, are frequently so imperceptible, that it requires some consideration to ascertain

"Where ends the Virtue and begins the Vice;"

and we often heedlessly stray into the precincts of the latter, while we imagine ourselves secure within the fences of the former. And thus did the sister of Lazarus indulge an excess of worldly solicitude, under the specious idea of shewing greater respect to the Redeemer and his disciples. But had she duly reflected on the character of her sacred guest, she would

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would have been convinced, that no preparation of external ceremony could be so acceptable to him, as the internal welcome of a pious mind, humbly desirous of information, and zealously profiting by the opportunity of receiving it from such a teacher. Was it possible for her to imagine, that Jesus, who knew the most secret thoughts of the heart, could be deceived by that appearance of courtesy, which had been the means of kindling such ungentle dispositions in her heart, and induced her, not only to repine at her sister's superior excellence, and to misconstrue the motive of her conduct, but almost to upbraid our Lord himself, for admitting Mary's voluntary attendance at his feet? Yet while we are obliged to censure the behaviour of Martha, we must acknowledge the picture is taken from the life; and that we may find in our own bosoms the exact counterpart of the features, though we are compelled to admit, that the turn of them is unpleasing. An excessive anxiety for temporal objects, is one of the most dangerous feelings which can intrude itself on the heart of a Christian. Its effects on his spiritual frame are similar to the working of a deadly poison on the animal system, which, when incautiously received, will insinuate its baneful propensities into every part, till at length it penetrates the vitals, and corrodes them with all the misery of incurable anguish. Equally subtle is the progress of this mental disease, and the mind that is most infected, has rarely a suspicion of its danger. Under the plausible pretence of "providing things honest in the sight of all men," certain species of ambition, vanity, and false shame are introduced, which effectually destroy the contentment and affluence of the soul. It is immaterial what is our situation in life, if this uneasy spirit be suffered to trouble our repose. Martha had no children to engage her solicitude, or interrupt her labours; nor can we imagine that in the retreat of a private family, and the retirement of an obscure village, she affected those ostentatious displays of elegance and profusion, which distinguish the entertainments of the courtier, or the wealthy citizen: yet her thoughts were agitated with tumult and inquietude, and, from an habitual fault of disposition, she lost the self-possession of her mind, and its attendant serenity. Hence it was that our Divine Master reproved that petulence which appeared in her application to him; and said unto her, "Martha, Martha, thou

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thou art careful and troubled about many things; but one thing is needful: and Mary has chosen that good part, which shall not be taken from her." This pointed rebuke, addressed to an acknowledged friend of the Redeemer, demonstrates the necessity of a pure intention, to render any services acceptable in his sight: for though he assured his disciples, " a cup of cold water only, if given them as his followers, shall in no wise lose its reward;" he here reprehends that officious deference, which was shewn, even to himself, from a worldly principle. Jesus saw that the assiduity of Martha was, at that time, less the consequence of religious reverence for him, than the natural expression of an improper anxiety, which became conspicuous on the most trifling occasions. She was " careful and troubled about many things," therefore her fluctuating mind was not sufficiently collected to consider the importance of the " one thing needful. " But Mary, with a superior steadiness, continued at the feet of Christ, and heard his words, trusting that he would be satisfied with her previous efforts for his temporal entertainment, while she more honoured his immediate presence, by this proof of her pious regard to his doctrine.

"There is a degree of care for the things of this world, which, as I before observed, it is our duty to maintain: we must not devote ourselves so entirely to meditation and devotional exercises, as to neglect the proper duties of our station, and desert the care of our family. During the time we are employed in active exertions for their support, or in benevolent offices for the good of others, we are, in the most enlarged sense, promoting the cause of religion. But, " whether we eat or drink, or whatsoever we do," it is to be performed with a view "to the glory of God;" we shall soon lose sight of this divine motive, if we suffer ourselves to be so wholly engrossed by the avocations of life, as to leave ourselves no leisure for imitating Mary, and sitting like her at Jesus' feet. It is there we must frequently take our voluntary station, to imbibe his spirit, and solicit his grace; there we must renew that pious sensibility of mind, and absolute dependance upon God, which is so apt to be impaired by the attrition of worldly commerce. We must often detach ourselves, both from our necessary and pleasureable engagements, in order to attend the ordinances of religion, and hear the words of Christ; for the faculties of the human mind

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are so limited in their operations, that the views of immortality will escape their notice, amidst the constant pressure of worldly business; as the clearest prospects are hid from the bodily eye, by the passing of intermediate objects.'

ART. IX.—The Economy of Human Life; translated from an Indian Manuscript, written by an ancient Bramin in a Letter from an English Gentleman, residing in the East, to the Earl of *******,

THE pretended Translator of the Economy of Human Life was Dodsley, the Author of a Work* noticed in our first number for its profaneness and immorality; and the patron to whom it was inscribed, is generally allowed to have been the late Earl of Chesterfield; the Letter to this Nobleman, which serves by way of preface to the book, and is dated " Pekin, May 12, 1749," fixes the period of its publication to the middle of the last century, at which time Infidel writers had made many attempts upon Revealed Religion in this country, and amongst them was Dodsley, as we could easily prove by referring to other works of his, besides his Chronicle of the Kings of England; but we wish not to draw them forth from that obli- vion into which they have deservedly and happily sunk.

The ECONOMY OF HUMAN LIFE has gone through innumerable editions, both in English and French, as a school book; and it has passed currently in the world as a system of sound morality. That many good precepts and maxims are to be found in this composition, we shall not pretend to deny, though we can do no other than rank it with Infidel Books; and we presume that an examination of the prefatory Letter will sufficiently shew the writer of it to have been no friend to Revealed Religion, for he comes forward with a pretended revelation, consisting of moral

* The "Chronicle of the Kings of England." When we gave our senti-
ments of this work to the public, we had some doubts respecting the author of
it; but we have since seen that with other tracts of a similar tendency, with
Dodsley's name to the title page.

instructions,

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instructions, evidently borrowed, for the most part, from the Bible, but designed, as may be reasonably inferred, to depreciate its value, and undermine its authenticity, by putting an *Eastern Sage*, or rather a *Nonentity*, upon the same footing with Moses and the Prophets. The Author, however, had the honesty to confess, that in respect to the *stile* of his translation, he was indebted to the poetical books of Scripture; and whoever will take the pains to make the comparison, may soon convince themselves that he derived the principal part of those sentiments, which the Christian moralist certainly cannot but approve, from that divine source. But, under all this fair appearance, there is a *snake in the grass*, though it requires some vigilance to discover his hiding place, or to follow him in his evolutions and windings.

The editions of this Work now in circulation (which are numerous) are divided into two Parts: whether the latter part was written by Dodsley or not, we are unable to inform our Readers; but it certainly did not appear till the first had made its way in the world. However, for a considerable time they have been constant associates.

In the first Part there is little to object to besides the Letter to the Earl of *********, already mentioned, which is very exceptionable; and the *Introduction*, which begins as follows:

'Bow down your heads unto the dust, O ye inhabitants of earth. Be silent, and receive with reverence instructions from on high.

'Wheresoever the sun doth shine, wheresoever the wind doth blow, wheresoever there is an ear to hear, or a mind to conceive, there let the precepts of life be made known, let the maxims of truth be honoured and obeyed.'

In this exordium MAN is solemnly called upon to receive this System of Morals as coming immediately from Heaven.—The inconsiderate mind will be apt to receive it as such, and to confound it with the written word of God.

The

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The sublime sentences that follow are evidently imitations of Scripture. The last sentence of this Introduction is an affront to the Divine Majesty, for it calls upon man to obey, as his voice, doctrines contrary to his *revealed word*, and it speaks peace where there is no peace.*

'Hear then his voice, for it is gracious; and he that obeyeth shall establish his soul in peace.'

The first Section is entitled "CONSIDERATION;" and it begins as follows:

'Commune with thyself, O Man! and consider wherefore thou wert made.

'Contemplate thy powers; contemplate thy wants and thy connections: so shall thou *discover* the duties of life, and be directed in all thy ways.'

This dependence upon the energies of the human mind, supersedes the necessity of a Divine Law for the regulation of human actions. But the rules for the government of the tongue, &c. which follow, are in general good, for they are borrowed from the Scriptures; and the same may be said of the maxims in general, which in this part of the book are classed under different heads, for they are in fact the maxims of David, Solomon, Job, and the Son of Sirach, varied in expression. Allowing that the precepts here given are drawn from the only source of true wisdom, what occasion is there, we may ask, to lead the young and ignorant through crooked and bye-paths, in which their footsteps will often stumble, when they may be taken to the fountain-head at once, by a sure and direct road? But however correct the morality of this part of the work may be, the conclusion is defective, as it precludes the necessity of *Faith in a Redeemer*, and the *sanctification* of THE HOLY GHOST.

* Jer. vi. 14.

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' O fear the Lord, therefore, all the days of thy life, and walk in the paths which he hath opened before thee. Let Pru-dence admonish thee, let Temperance restrain, let Justice guide thy hand, Benevolence warm thy heart, and Gratitude to Heaven inspire thee with devotion. THESE shall give thee happiness in thy present state, and bring thee to the mansions of eternal felicity in the paradise of God. —THIS IS THE TRUE ECO-NOMY OF HUMAN LIFE.'

Christianity teaches a different lesson, for though it inculcates the practice of all the duties here enumerated, it teaches that they who, having the light of divine revela-tion, depend upon their own works, without the imputed merits of a Saviour, will not be admitted into the paradise of God; for without Faith no one can please the Lord.

The Second Part is ushered into the world, like the first, with a Letter to the Earl of *********, dated January 10, 1749. We will transcribe it.

'MY LORD,

'Not a month after I had enclosed to your Lordship the translation of the Oriental System of Morality, so famous in these parts, we were agreeably surprised with a manuscript of the same size, whose antiquity, characters, and other internal marks, determined it to be the performance of the same Author; which, at the same time that it shewed us something was wanting to what we had before esteemed a complete system, very happily supplied the deficiency.

'I could not rest, after the first dipping into it, without the pleasing task of a translation; nor, when I had finished it, without doing myself the honour of transmitting it to your Lordship. I need not tell your Lordship, that the energy of thought, the sublimity of style, and many other circumstances, prove it to come from the same DIVINE HAND that planned the other: the substance of it carries abundantly more proofs of it.

'If I did not flatter myself that the FIRST PART had met the honour of your Lordship's approbation, I should not be so ear-nest in dispatching this after it: but while I know the value of the

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the work, and I know your Lordship's distinguishing genius, it would be ridiculous to affect a doubt of it.

'I am, &c. &c.'

Fit patron, indeed, for such a work, did the insidious Author of this fictitious Revelation fix upon, as the Christian Reader will allow. Having tried the public with a faint attempt to deceive by a mixture of truth and falsehood, he was impatient to pursue his plan, and ventured to throw off the mask of reverence for the Sacred Writings, in order to carry on his system openly upon the principles of natural reason, as a few quotations will prove.

'As a sword in the hand of a madman, so is the soul to him that wanteth Discretion.

'The end of her search is TRUTH: her means to discover it are Reason and Experience: but are not these uncertain and fal-lacious? How then shall she attain unto it?'

'Perception of thyself; the knowledge of Him who created thee; the sense of the worship thou owest unto him; are not these placed before thy face? And behold! what is there more that man needeth to know? —Chap. III. Part II. Book 1.

'Let him that doeth well, beware how he boasteth of it; for rarely is it of his own will.

'Is it not from an impulse from without; born of uncertainty; enforced by accident; dependent on somewhat else? To these then, and to accident, is due the praise. —Chap. II. Book II.

'How should his actions be right who hath no rule of life? Nothing can be just which proceedeth not from REASON. —Chap. II. Book II.

'If thy father sink before thee in the divisions of thy country, can at once thy justice destroy him, and thy duty save his life?'

'If thou behold thy brother in the agonies of a slow death, is it not mercy to put a period to his life? and is it not also death to be his murderer?'

'Truth is but one; thy doubts are of thine own raising; He who made virtues what they are, planted also in thee a know-ledge of their pre-eminence. Act as thy soul dictates to thee, and the end shall be always right. —Chap III. Book II.

'Set

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'Set not thy judgment above that of all the earth, neither condemn as falsehood what is right with thine own appreciation. Who gave thee the powers of determining for others? or who took from the world the right of choice?

'How many things have been rejected which now are received as truths? How many now received as truths, shall in their time be despised? Of what, then, can man be certain? Do the good that thou knowest, and happiness shall be unto thee: virtue is more thy business here than wisdom.

'Truth and Falsehood, have they not the same appearance in what we understand not? What then but our presumption can determine between them?

'We easily believe what is above our comprehension; or we are proud to pretend it, that we may appear we understand it: is not this folly and arrogance?

'Who is he that affirms most boldly? who is he that holds his opinion most obstinately? even he who has most ignorance; for he hath the most pride.

'Every man, when he layeth hold of an opinion, desireth to remain in it; but most of all he who hath most presumption: he contenteth not himself to betray his own soul into it, but he will impose on others to believe it also.

'Say not that Truth is established by years; or that in a multitude of believers there is certainty.

'One human proposition hath as much authority as another, if Reason maketh not the difference.'

Our readers will perceive, without a comment, that the above maxims are not those of *revealed Religion*; though they are mixed with many that are unexceptionable in point of morality. Upon the whole, this volume appears to us to belong to the school of *False Philosophy*; and to be, in short, one of those insidious works, which was compiled with peculiar care, lest the clergy (those men of prejudice as they are called by infidels) should take the alarm: the authors of which grew more bold as they proceeded.* Those who would teach youth the TRUE and COMPLETE ECONOMY OF HUMAN LIFE, which the Author of this

* See the History of the French Encyclopædia, in Number IV.

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work professes to do, must put THE HOLY SCRIPTURES into their hands, for that is the only guide to be depended upon for VIRTUE and for HAPPINESS.

## CORRESPONDENTS.

To the Conductress of the Guardian of Education.

'MADAM,

'I HAVE not of late years been more gratified than I am at this instant, by the perusal of a publication, which induces me to become your Correspondent; and this I the more readily do, because I am convinced an occasional apparently trifling hint may frequently thus be given, which, in your experienced hands, may tend to elicit much useful information. Your undertaking appears to me to be peculiarly adapted to the wants of the present times, for certainly the refinement of these times have produced, and must produce, new wants; amidst which, the inundation of treatises upon Education, and books published avowedly for the amusement or improvement of Children, or professing to blend and unite the one with the other, may now especially claim attention, and justify me in saying, that previous to the purchase or reading of them, there is an absolute want of a guide. For it is not only difficult for the fond and anxious Parents to know what to select; but it is in fact but too probable, that by some of the former their plans and systems, unfortunately for the happiness of their children, may receive a false or dangerous bias, with no experienced friend at hand to detect, correct, and amend the error:—and amidst the latter, there are many of a doubtful cast, whose only merit it is, that they contain no very positive evil; whilst there are very many, indeed, into which is introduced, and dextrously interwoven, in a most spurious manner, with an artifice worthy of the evil spirit that suggested, and still is permitted to carry into effect the fatal delusion, all the libertine and atheistical doctrines of those deadly enemies to religion and social order, who have so boldly and

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and impudently assumed, exclusively, the title of Philosophers, so that parents and children are unwarily led to purchase and read them: and from my own knowledge I can assert, where the education has been neglected, or over-refined, they have been completely deceived; and thence induced, incautiously, to praise and recommend the circulation of these poisoned vehicles of religious and moral evil.

'The plan of your work is well calculated to check these evils; and I consider your intimation, that "*communica-
tions will be thankfully received,*" as a powerful call upon the
friends of religion and social order, to endeavour to contri-
bute their mite. An humble, but an earnest admirer of those
(now old-fashioned) virtues, Madam, therefore begs to suggest to
you, the devoting a small part of each number, or of every third
number, to the consideration of a *specific and appropriate system
of education*, with an eye to the *profession* which parents may
propose their sons should adopt for their future maintenance;
and to add to this a list of such publications as may be most
useful in directing the parents in the preliminary steps, and the
prosecution of their plan; together with short extracts from
these works, sufficient to point out the necessity of an early
attention to the great object of finally settling their children in
the world, and with a view to excite them to read and make
farther enquiries.

'Having, in the course of an eventful life, been repeatedly consulted by parents, as to the disposal of their children; I have too much reason to lament the little resolution they possess in so important a concern. An earnest inclination to do for the best, is generally accompanied with an anxious and unhappy irresolution, which makes them undecided, ready to postpone, and eager to change their plans so often, as generally to conclude with their adopting that which their own judgment, and their friend's opinion, had condemned.

'There are two cases which more particularly fall under my
observation; and these are marked by the eagerness with which
parents pursue a predilection of their own for professions, with
which the comforts and happiness of mankind are most neces-
sarily and intimately concerned, without duly consulting the hap-
piness and welfare of their children, themselves, or of society.
The momentous offices of the *Priesthood*, and the responsible
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situation of *Practitioner in Medicine and Surgery*, are the capti-
vating objects to many parents, whose situation in life, and
mental acquirments, do not afford them sufficient information
to make a just estimate of the requisites necessary to insure
respectability and success in those departments.

'When I see how hastily, whilst even in the cradle, children
are devoted to the college or the hospital, as preliminary steps
in themselves fully sufficient to secure success to them, in their
final appearance in society, in these responsible situations; I
cannot but feel a thrilling chill, which recurs from the recollec-
tion of the melancholy instances I have seen, and daily do see,
of the ruin of the individuals, even in the first outset; the
sorrow, disappointment, and misery brought upon the parents;
the vexation, and not unfrequently deep disgrace, entailed upon
a worthy and respectable family. But when my mind hastens
to the result, and fixes upon the multiplied evils occasioned by
one individual thus prematurely brought forward—and when it
meditates upon the consequences, which must extend in no less
a degree than in full proportion to the whole circle of indivi-
duals with whom he must have a professional intercourse, whe-
ther, as the *spiritual* or *medical guide*; the prospect is so crowded
with an accumulation of misery, that it imperiously calls for
every exertion to clear away, if possible, this intellectual
blindness of parents for their own sake, for the sake of their
children, and surely for the sake of the souls and lives of those,
who, depending upon their skill and ability, find them in the
hour of danger but the Egyptian reed, not merely breaking
under and deceiving them, but piercing them with incurable
wounds.

'In my present retreat, though I hear but little of the bustle
of life to what I have been used to do, yet I still am able to
make many observations, and detect many errors from the
remarks of those who are more in the vortex of the active part
of society, and who supply me with facts, upon which I build
my conclusions. An education, since which half a century has
elapsed, wherein I was early taught the value, both of external
and of internal restraint, makes me, perhaps, a little more
inclined to view, with jealousy, that system of education, which
at this day seems to profess to teach every thing but self-know-
ledge, and entirely to neglect every thing which might give con-
sistency

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sistency to the youthful mind, teach it to submit to external restraint with cheerfulness, and to practise internal restraint from a religious impression and conviction.

‘ Several of my neighbours have been lately decreeing the future designation of their children, and the majority have decided in favour of that honourable profession, which is to watch over and guard the health, and relieve the bodily ailments of their fellow creatures.

‘ I believe at this season of the year, very many children are devoted by their parents to the same pursuit; if, therefore, a few hints for the previous education, and the subsequent steps to be taken by the parents, who propose to have their child settled in the world as a Practitioner in Medicine and Surgery, will be acceptable as a specimen of the specific and appropriate system of education, I will put my thoughts together, and present them to you for insertion as soon as you can find room to admit them; and I shall regard the insertion of this letter, as a proof of your approbation of the proposed plan.

‘ That your work may continue to diffuse knowledge, and awaken the attention of parents, is the earnest prayer of one, who feels and sees, with no common emotions, the hidden snares and dangers which now await, more than ever, our youth. You, Madam, and your coadjutors, have my warmest regard and esteem; and I remain, though a stranger, your and their obedient and respectful servant,

‘P. R.’

August 31, 1802.

HAVING, in a private letter, returned our acknowledgments to the respectable writer of the above, for the honour conferred by his approbation of our work; it is needless to add anything further upon the subject to which the letter relates, than to inform our readers, that seeing the importance of it, we have expressed our wishes to be favoured with an Essay on Professional Education, to be inserted from month to month after our Essay on Christian Education.

THE

GUARDIAN
OF

EDUCATION.

No. 8.]

DECEMBER, 1802.

[VOL. 1.]

MEMOIRS, &c.

ART. I.—Memoirs of Baron Haller. Extracted from the Preface of the English Translation of his “ Letters to his Daughter.”

AS this eminent Author ranks high in the philosophical world, and especially as he distinguished himself by yielding a doubting mind to the full conviction of the truth of the Christian Religion, at a time when other learned men on the continent adopted and propagated error and infidelity; justice to his memory, as well as regard for a book so admirably calculated to fix sound principles in the youthful mind, induces us to give at length the Preface of the Translator of a valuable Work, written by the Baron for the instruction of his own daughter, and afterwards published for the edification of others. But we will first give a short account of this excellent man, from the Abbé l'Adyocat's Historical and Biographical Dictionary.

‘ Baron Haller was a native of Bern, member of the Academy of Sciences at Gottingen, &c. He acquired such great reputation as a physician, that all the academies of science in Europe were ambitious of having him as a member; and he was also knight of the polar star. He published several learned works on physic and natural history, and amused himself with

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poetry

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poetry in his youth; and there is a French translation of part of his composition of this kind, published in 1775, with elegant vignettes.' So far his Biographer; let us now attend to his Translator.

THE TRANSLATOR'S PREFACE.

‘They who have studied Nature most (says the Translator) and penetrated deepest into her secret recesses, have discovered themselves, and demonstrated to others, that human science is bounded by a narrow horizon, and that our knowledge is imperfect within the circle. Beyond the sphere of mortal vision lie many truths, which we can neither discern nor comprehend. A conviction of the weakness of human understanding, prepares the philosophic mind for the reception of truths which exceed its capacity, upon moral evidence. A little Philosophy leads to Atheism: a great deal brings the mind back to Religion. Paschal, Bacon, Boyle, Berkely, Maclaurin, Boerhaave, Newton, in proportion as they explored with success the mysteries of the creation, felt their breasts warmed with devotion to its great Author and Governor. The name of HALLER, which is already so illustrious in the world of letters, will one day be venerable and dear to the friends of religion and virtue; the number of whom his writings will contribute to encrease. This great and good man, in the earlier part of his life, had his doubts concerning the objects of the Christian Faith; but these doubts were dispelled, by a successful application to every branch of science, on the one hand, and by a candid examination of the sacred oracles on the other. The first, by purging his soul, (according to his own phrase), of arrogance and pride, filled it with that poverty of spirit, which, of all the Christian graces, as we are instructed by divine wisdom, first enters the kingdom of heaven. The second convinced him, that the divine revelation conveyed in the Holy Scriptures, was a boon worthy of the merciful Author of our nature to give; and such as was fit for guilty mortals to receive, with humble gratitude and reverence.

‘There are hours of despondency and langour in every human life, which can neither be prevented nor remedied by the most prosperous worldly circumstances, or by the greatest skill of man: the healing art, which Mr. Haller applied with unequalled success to the diseases of the body, could not, as he experienced in his own person, reach that dissatisfaction with the

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the present, and that apprehension and dread of a future state, which, at earlier seasons in some, and in certain stages of life in all, disturb the breasts of mankind. In the multitude of his thoughts within him, thy comforts, O Lord! delighted his soul. Thy laws were to him a delightful subject of attention, and a joyful object of hope. He tasted of the fountain of life, whose refreshing streams so fortified his soul, that he beheld undismayed the king of terrors.

‘The consolation which he felt himself, he was anxious to impart to others. Like the Saviour of the world, he went about doing good to the souls and bodies of men. He eagerly seized the numberless opportunities which his profession as a physician gave him, of convincing those with whom he conversed of the truth, and of converting them to the practice of the Christian Religion. And this he did, not only by his instructions, but by his example. For he was charitable to the poor; he sympathised, in the tenderest manner, with the distressed; and was humane and just in all his dealings with the sons of men.

‘A thousand incidents, which passed unheeded by the vulgar eye, recalled to his mind the DEITY: and when he recollected or heard that great name, he gave vent, in whatever company or circumstances he happened to be placed, to some pious evaluation, with his eyes and hands lifted up to heaven.

‘While his humane and feeling mind embraced in the bonds of love all his fellow men, and interested him in their present and future concerns, there was one person whom GOD and nature had recommended to his peculiar tenderness and care. He had a daughter—dear to him as his own soul. He knew the inquietude to which the common lot of humanity would subject her throughout life, and the fears that would alarm her tender breast at the approach of death, of which, it was some consolation to him, “he would not live to be a mournful witness.” To her he addressed, at different times, but in a regular succession, these Letters; which were afterwards, with his permission, published for the benefit of the world at large. They have met on the continent, and it is to be hoped they will meet in this island, with a favourable reception; for,

‘1st. The Author has exhibited, in an incredibly short compass, the completest defence of Christianity, in our judgment, that has

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has yet been offered to the world. Other writers have urged parti-
cular arguments in favour of this cause, with great ability and
ingenuity. Mr. Haller collects the best arguments of the ablest
divines in every period of Christianity; arranges them in a ju-
dicious order, and brings their united force into one centre of
percussion. The separate rays which flow from the genius and
pious industry of Christians in different ages and nations, he
attracts to one focus, and thereby illuminates the object he
means to illustrate, by an effulgence of light which is sufficient
to penetrate and dispel the thickest clouds of ignorance, error,
and prejudice.

‘2dly. It is not only his object to shew that Jesus of Nazareth was a person divinely commissioned from Heaven for the reformation of the world, but that he was in reality the Son of God; and that he poured out his soul a propitiation for the sins of men. We have defenders of Christianity, Socinians and Arians, who frame systems of religion to themselves, and then prove this religion by texts of Scripture. Finding that they cannot raise their conceptions to the sublimity of all divine truth, they think they do good service to the cause of Christianity by lowering divine truths to human conception. Thus they admit certain parts, and reject others, of a sytem that must be wholly rejected or wholly admitted. Mr. HALLER receives with pious awe, even what he cannot comprehend, and with humble confidence walks forward into those regions, where, according to the figure of the poet, “Lame Faith leads Understanding blind.” Yet even there, in those sacred walks, where the grandeur and incomprehensibility of the surrounding objects lay prostrate the powers of the human mind, he finds room for the exercise of reason in the service of the Christian cause. He shews the credibility of mysteries, which exceed our comprehension, by manifold analogies, taken from the process of nature in the inanimate, animal, and rational world. He analyzes in some degree the economy of Divine Grace, vindicates even the hardest doctrines of Christianity, if we may be allowed this expression, and throughout all its parts, justifies the ways of God to man.

‘3dly. There is something in these letters of Mr. HALLER,
which not only convinces the judgment, but which operates
upon the heart, and inclines the will. His feeling representa-
tions

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tions of the misery of human life, and of the fitness of the
Christian religion to remedy that misery, interest the affections
in the cause of truth, and dispose the reader to give it a fair
hearing. Abstracted demonstrations of the being and attri-
butes of God; formal and syllogistical proofs of the resurrec-
tion of Christ, have but a feeble influence on the understanding,
because they have none on the passions. It is the will that di-
rects the power of attention; and without attention there is no
room for the exercise of judgment. Where there is a prepos-
session against any doctrine, the mind, swift as lightning, fixes
its whole force on the arguments that tend to invalidate its
truth; and as the resources of a fertile imagination and subtile
genius are infinite, the sceptic easily retreats into the labyrinths
of metaphysics. It is an easy matter to be convinced of what
we wish to be true; and in matters that admit of reasoning, it is,
on the contrary, difficult to persuade mankind of the truth of
what they wish were false. It is the peculiar excellency of this
little performance, that while it shews the truths of Christianity
by arguments, it disposes the will to give these arguments a can-
did, a favourable attention—we become acquainted with the
Divine Person, whose mission from heaven it is the author’s
object to prove; and we are ready to cry out ourselves,
“truly this man was the Son of God.”

‘4thly. The variety and extent of Mr. HALLER’s learning,
must strike both believers and infidels. The former will re-
joice in the acquisition of so able an advocate for so good a
cause: the latter will be somewhat startled, when they find so
universal a genius a believer in Jesus Christ; for he must be
self-conceited, indeed, who refuses even to examine a religion
of which HALLER was a disciple; a man so deeply versed in
oriental, classical, and modern languages; and in science of
every kind, metaphysical, mathematical, physiological, moral, and
theological. The various knowledge of the author appears even
in this little volume of familiar epistles to his daughter; nor
will any person who reads them, imagine that he made a dis-
play of knowledge through vanity or ostentation. No: this de-
vout man was too deeply impressed with sentiments of God, to
think of himself; much less would he have given way to any ef-
fusions of vanity. But, as rivers take a tincture from the soil
through which they pass, so the genius and turn of thinking of
a man

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a man of letters, is apt to display itself in his conversation, or in his writings on any subject.

‘ 5thly. The parental tenderness that breathes throughout these Letters, interests the reader both in their author and in the person to whom they are addressed; and gains his favourable attention to the whole performance. Many will adopt the sentiments of Mr. HALLER, and present this little book to their children as the dearest pledge of parental affection. For what parent but would wish, in the last stage of life, to address from his heart these words to his child? “The king of terrors approaches me with hasty steps: but I behold his advances without dismay. Beyond that æra of my existence, I see objects of joy and hope, which invite me to leave this world, and to step forward into eternity; into mansions of holiness and bliss, where death shall be banished for ever, and where sin shall have no place. After having finished your course, you will again meet your father in those glorious and peaceful abodes, where the idea of our frail mortality shall no longer disturb our breasts, or fill them with shame; and where the miseries of this life shall no longer draw tears from our eyes.”

## EXTRACTS FROM SERMONS, &c.

ART. I.—Extract from a Sermon on the Privileges annexed to the Lord's Supper as a Feast on a Sacrifice; preached before the University of Oxford, on the 28th of October 1790. By William Lord Bishop of Bangor.

‘ Having endeavoured in his two former discourses, (his Lordship says*) to fix the true notion of the Lord’s Supper, to enforce the necessity and point out the benefits of it; he here proceeds to shew how closely the leading benefits of pardon and sanctification are connected with this sacrament as a feast on a sacrifice, a circumstance which may be pressed with great practical advantages upon the

* In his dedication of the discourse to the clergy and diocese of Chester, of which diocese he was then the bishop.

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minds of Christians, whilst it upholds a sense of the real dignity and importance of the rite.’—To establish these important points, the Bishop chose the following text: “How much more shall the blood of Christ, which through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?” Heb. ix. 14. And we will endeavour to give our readers a general view of the arguments by which the right reverend author proves the doctrines he advances.

‘ It has been observed by one of the most judicious and accurate writers of this century, who, indeed, spent his life in the laborious defence of the great doctrines of our church*, “that in general, discussions which had for their object immediately to lessen the dignity and importance of the Lord’s Supper, were in reality designed as so many attacks upon the divinity of Christ.” And whoever will reflect attentively upon these subjects, will in the end see the ground of his remark; for the Socinians, by denying the divinity of Christ, do necessarily lower the dignity and advantages of this rite; so whoever considers this rite simply as a remembrance of his death, does in effect deny the divinity of Christ: for example, the idea of Christ’s death, just as it is allowed or denied, decides ultimately, and at no great distance, upon the truth of Christ’s divine nature. If Christ’s death was not a real sacrifice, then we lose all idea of atonement, satisfaction, and propitiation: for Scripture gives no other means of atonement, and reason gives none at all. It is evident from reason and revelation, that no man, as such, may redeem his brother, or give to God a ransom for him. The Lamb of God, that is, the victim who should take away the sin of the world, was to be more than Man; and, as the argument applies to every supposeable creature, must indeed be God. So essential a connection has the notion of the sacrifice of Christ’s death with his divine nature.

—‘ We cannot too often hold up to the attention of our young hearers, the great doctrines of our religion, supported by plain scripture proofs, that they may be enabled the better to maintain a conviction, founded in argument, against the persevering and unwearied labours of our adversaries; who,

* Dr. Waterland.

whilst

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whilst they multiply their publications, characterise them at the same time with a profligate intrepidity of assertion, which bears down the native diffidence of young minds, imposes upon their candour, and precluding all suspicion or doubt, induces them to believe propositions which have neither truth nor the colour of truth. For it will be remembered, that as a fortress the most impregnable must be defended by the vigilance and activity of the garrison, so the great truths of Religion, though propagated and vindicated in the first instance by the interposition of Heaven, yet, when committed to human care, can only be maintained by human industry and zeal. And possibly it never was more expedient or more necessary, I do not except any period of time, in this kingdom, to inculcate, to explain, to enforce them, in public and in private, in season and out of season, to make them the topics of domestic intercourse, of academic instructions, the occupations of the pulpit, and the ultimate scope of all our learned labours. It is now again become eminently incumbent on those who believe the plain truths of the Gospel, to profess their belief; and of those who profess, to give a reason of their hope, as well as to manifest its existence by that animated zeal which is its genuine effect; returning again as often as occasion shall make it necessary, to the principles of the doctrine of Christ, and laying again the foundation of repentance from dead works and faith towards God; lest, under the present security of our establishment, we suffer the heresy of some, whilst it flatters the broad infidelity of others, to make gradual and individual depredations upon the subject of our holy faith, more effectual and more pernicious than the avowed exertions of united force.

—' However difficult it may have been to give an idea of a sacrifice which shall meet the ideas of all parties, yet one would think that it cannot be a matter of candid doubt, whether a life offered to God, by the shedding of blood, to satisfy for the sins of others, for that is the Scripture account of Christ's death, be not a proper sacrifice, although our Saviour was both victim and priest.

‘At least no one will doubt of the plain sense of that passage of Isaiah, any more than of the just application of it to Christ:— “Thou shalt make his soul an offering for sin.” Chap. liii. 10. Nor of this of St. Paul to the Hebrews, (chap. ix. 12) “By his own

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own blood he entered once into the holy place.” Nor again of the following passages of the same Apostle, “He was once offered to bear the sins of many: for the bodies of those beasts whose blood is brought into the sanctuary by the High Priest for sin, are burnt without the camp; wherefore Jesus also, that he might sanctify the people with his own blood, suffered without the gate.” (Heb. chap. ix.) Thus St. Peter, “Who his own self bare our sins in his own body on the tree.” (Chap. i. 5, 7.) And St. John, “The blood of Jesus Christ his Son, cleanseth us all from sin.” (chap. i. 7.) But not to be too long, even in a point of the highest moment, take the express declarations of Scripture: “He (Christ) appeared to put away sin, by the sacrifice of himself.” Again, “But this man, after he had offered one sacrifice for sins, for ever sat down on the right hand of God.” (Heb. ix. 25, 26.) Once more, “Christ our passover is sacrificed for us;” a passage with which I conclude the proofs of the real sacrifice of the death of Christ, for the sake of the inference which the Apostle draws from it, “Let us keep the feast.” (1 Cor. v. 5, 7.)

—' The sacrifice of Christ's death being thus obviously supported, by express declarations of Scripture, as the hinge upon which turns the whole plan of redemption, upon which indeed hang the whole law and the prophets; for neither the predictions of the one, nor the types of the other, are otherwise intelligible; I proceed, by way of farther proof, to some remarks on those passages in St. Paul's Epistles, upon which the argument hath more usually rested.'

The right reverend Author then goes on to prove more fully from the last cited passage, and other texts of Scripture, that Christ's death was a real sacrifice—that he was a passover or paschal lamb, by whose blood we are saved, and that the memory of the sacrifice of his death is to be observed, as that of the passover had been, by a feast.

After producing from St. Paul's Epistles to the Hebrews, (chap. ix.) a comparison between the sacrifices of the Mosaic Law, and the sacrifice of Christ, from which the great superiority of the latter is deduced, the Bishop adds,

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'In a word, the sacrifices of the Tabernacle and Temple satisfied only for offences against the Ceremonial Law, if we except some instances of the Judicial; and were calculated to produce a relative holiness required by that law. The sacrifice made by Christ satisfied for offences against the Moral Law, and by a remission of such sins, effects a real holiness; that is, it removes the pollution, and acquits from guilt, or the obligations to punishment, required by the Moral Law. The sacrifices of the Mosaic Law were, therefore, to be repeated so often, as the acts or omissions producing legal uncleanness rendered them needful. But a full remission of the sins of mankind being promised, as the privilege of the covenant purchased by Christ's death, for it is said "their sins and their iniquities will I remember no more," there remaineth, to use the Apostle's words, 'no more offering for sin.'

—‘The natural enquiry, and that in which we are most interested, is, in what sense, and in what manner, does this pious remission, or, as it is elsewhere called, in opposition to the temporary effects of the legal sacrifices, “this eternal redemption obtained for us,” apply to the conscience and comfort of individuals? To this it is obvious to answer, that whether we consider the attributes of God, or the happiness of man as a moral agent, or the nature of a covenant, in which the contracting parties have always their reciprocal engagements, it is obvious to answer, that such a remission can never be unconditional; such a pardon can never be so passed in favour of mankind, as not to render the acceptance of it on the part of man a voluntary measure. As an offender, he must at least plead an act of grace, who wishes to be comprehended within its benefit. But to plead an act of grace, is to acknowledge the power, the justice, and the mercy of the offended party; and to do this, in the present case, would be to express faith, not only in God, but in the merits of Christ’s sacrifice. Again, while God treats us as moral agents, or acts himself as a moral governor, we cannot suppose this remission to be obtained that we may continue in our sins, or that this grace was so given that sin may abound. Something more, therefore, would be requisite than merely an acknowledgment of God’s justice, or a confidence in the efficacy of Christ’s merits.

'Has

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—‘Has God any where signified his pleasure, that this act of grace should be sued, this remission of sins applied, on our part, under any form or external circumstances of action,—any particular instituted modes? It is enjoined as a rite peculiar to the new covenant, that we should *be baptized for the remission of sins*; and again, in the institution of the Lord’s Supper, we are commanded to eat of the body of Christ, which was *given for us*, and to drink of his blood, which was *shed for us*, *for the remission of sins*. Baptism and the Lord’s Supper therefore, being the rites, not by which we atone for or expiate sins, but the rites through which we are commanded to apply to our consciences this remission of sins, obtained by the atonement and expiation made by Christ, their nature and efficacy remain to be considered. I shall not at present enter upon the efficacy of Baptism; I mention it only as an initiatory rite, which is not to be repeated, and which having its parallel in Circumcision, bears no analogy to the ordinary sacrifices of the Law.

—‘Having proved that the Lord’s Supper is a feast, on the sacrifice of Christ’s death, and shewn the external circumstances in which it resembles the legal sacrifice, I shall now confine myself to points of internal or spiritual import.

—‘It would be unaccountable that we should be enjoined to eat bread or to drink wine, under the description of a body and blood broken and shed to obtain benefits for us, if they were not in some way the means of applying those benefits to ourselves, as eating and drinking.

—‘The benefits in the present case, as they influence our happiness in this life, and are means conducive to our happiness in the next, I shall compare under the leading articles of Pardon and Sanctification.

'The Lord's Supper therefore, when duly received, doth convey a full pardon, and totally acquit from guilt, or the obligation to punishment, so long as the conditions, upon which its benefits are declared to rest, subsist in the mind of the communicant; that is, it leaves the sinner in a state of acceptance with God, so long as he be careful not to forfeit this situation, by subsequent instances of misconduct.—The same precisely is the effect of Baptism. The same, in this respect, was the nature of Circumcision. And therefore it is, that in perfect consonance to the whole Gospel dispensation, our Church,

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Church, in her Communion service, hath taught us to pray, that God, for Christ's sake, will forgive us *all that is past*, and that we may *ever hereafter serve and please him in newness of life*; without which amendment, this pardon will be withdrawn, and leave the sinner in the state of his prior guilt, with the aggravation of having abused additional means of grace, and, therefore, with an increase of condemnation.

‘Now, from this representation of the matter, which hath nothing in it of subtlety, and which ought not to be new to any writer upon the subject, no consequence can be drawn to the encouragement of vice; whilst it affords a solid and substantial comfort to the penitent. On the contrary, the doctrine is as wholesome as it is obvious: it renders habits of virtue necessary to all, whilst it supplies a mighty incitement to the sinner, “by purging his conscience from dead works, to serve the living God;” and, by removing the weight of his present guilt, enables him cheerfully to run the race set before him, and with confidence to aim at the prize of his high calling.’

The Bishop then proceeds to answer some questions and objections, which had been started concerning the use of external means for the purpose of obtaining pardon of our sins, &c. and shews, that the rites both of Baptism and the Lord’s Supper are necessary, external, and efficacious means of grace, for obtaining present pardon and sanctification: and, after answering farther objections, he describes the nature of sanctification as follows:

‘By sanctification, divines do not usually intend the signification which this word and its relatives have ordinarily, if not always, in the Scriptures, as well of the Old as of the New Testament, namely, that of the separation of places or persons to holy uses and offices; but the aggregate influence of those active graces, by which the habits of the mind are directed to holiness. Nor do I now intend all the assistances by which it may please God to promote and perfect such habits in us; still less would I enter into the question, whether these are all moral or physical: a division applicable to the different affections of the will or the intellect; but which no way applies to the man-

ner

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ner in which the assistances of God's spirit are imparted: which I would rather divide into what are apparently *mediate* and *immediate*. Mediate, those which are effected by second or natural causes: such are the helps to be derived from all religious duties: such again are those, which to us appear occasional or accidental, which may be called providential. Immediate, are such as come directly from the operation of the Holy Spirit; not the natural, but instituted effects annexed to the performance of certain duties. For although these helps and assistances are properly comprised in the notion of sanctification, yet if the latter are not conveyed by the rite of the Lord's Supper, it cannot be said, by virtue of its sacramental nature, to effect a peculiar sanctification. Now that it has really this privilege as a sacrament, may, I trust, be evinced from the following considerations: from a comparison with the other sacrament, to which sanctification is evidently attributed. Mark i. 4. Luke i. 77. and Titus iii. 3. 5. 6.

—‘With those who are least disposed to think nightly of the satisfaction made by Christ, it has been usual to urge, that the sole object of Christ’s mission was to make men holy, which in the first and full scriptural sense of the word is true; but in whatever sense the word be used by them, they cannot, unless they deny the efficacy of the aids of the Holy Spirit, deny that these aids are annexed to the use of so important a rite, as that by which we are in joined to commemorate his death. For if the only object of his death be to set us an example of an holiness perfected in sufferings, when can we with so much reason expect the assistance of the Spirit, as when we, in this solemn manner, contemplate that great example.

—‘If sanctification be a gift included in the Gospel covenant, a rite which we are bound to repeat continually, and which gives us *the blood of the covenant to drink*, as an *assurance of its benefits*, must convey that principal one of sanctification. Once more, the communion of the body and blood of Christ, mentioned by St. Paul, is at least a communion with the members of his mystical body, the Church, and with him as the head of the Church, who has promised the assistance of his Holy Spirit for ever; from whence alone we may infer that the gift of the Spirit implored with faith and repentance, at a moment when we recognize this communion with him and with each other, in the most

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most solemn manner, and engage for our continuance in it with
the most devout regard to that body and blood, which is the
type and seal of our union, would be granted in as ample a
degree at least, as at our first admission into that holy fel-
lowship.

‘Lastly, I appeal to the language of our Lord in the sixth
chapter of St. John’s Gospel, “He that eateth my flesh and drink-
eth my blood, dwelleth in me, and I in him;” which I do with the
more confidence from the interpretation given by the Apostle
in his Epistles, “HEREBY we know that he abideth in us, by the
Spirit which he has given us.” Again, “HEREBY we know that
we dwell in him, and he in us, because he has given us of his
Spirit.” 1 John, iii. 24. and iv. 13. If these expressions mean
only that our Lord is united to us as disciples, and we to him
as our Lord and Master, they contain far less than they appear
to do, and by no means fulfil their natural and obvious sense—
a strong presumption against this mode of construction. The
Apostle’s interpretation of our Lord’s language, amounts, in two
words, to this: God the Son dwelleth in us individually, as
doth God the Father; for it is said of both, by his Holy Spirit we
dwell in Christ, not in virtue of our communion with him as
with the head of our body the Church, but by faith and obedi-
ence. And the proof of this is as before, that he hath given us
of his Spirit: for St. John is not speaking of the miraculous
gifts of the spirit, because amongst other reasons he makes it
the common privilege of every one who should make a good
confession. “Whoever shall confess that Jesus is the Son of God,”
&c. which corresponds with what is elsewhere said, “Hereby
know ye the Spirit of God: every one that confesseth that Jesus
Christ is come in the flesh, is of God.” I shall not now stay
to shew, that the general proof of the Spirit is the fruit of those
good works which are largely enumerated by St. Paul.’

Though we have made copious extracts from these ex-
cellent discourses, we are sensible that they have suffered
by abridgment and mutilation; we therefore hope, such of
our readers as have the opportunity, will read them in their
original form, and for the information of those who are not
much acquainted with books, we shall add, that, besides his
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sermons on the Lord's Supper, this learned Prelate has pub-
lished discourses on the following important subjects, viz.
A Sermon preached before the House of Lords on the An-
niversary of King Charles's Martyrdom—A Sermon
preached before the incorporated Society for the Propaga-
tion of the Gospel in foreign parts—A Sermon on the
eternal Generation of the Son of God—A Sermon on the
utility of Creeds—and A Sermon on the Articles of the
Church of England.

ART. II.—Extract from a Letter on the Church in the
twelfth volume of Mr. Jones's Work.

‘ REVELATION.

'THE light of the Church is the Scripture; but from man's invention, and the fashion of the times, another light has arisen amongst us, and is now in its meridian. There are some who would retain both, supposing them to be consistent; while others, knowing they are not so, make use of one against the other. The first offence of man was a desire of wisdom, independent of God; but in the things of God, we must all be taught of God, as man was at first; and till we are so taught, we must sit in darkness, as the heathens did from the time when they became their own teachers. The example of the whole heathen world yields us a demonstration, that wisdom in religion is not natural to man; the very supposition is an absurdity, contrary to fact and reason; for if nature cannot keep the wisdom of religion when it hath it, who would expect that it should find it out when it hath it not? Besides, the eye of man and the mind of man are both under like circumstances. The eye can see, and the mind can understand; but as the eye cannot see the things of this world without light, so neither can the mind see the things of the other world without revelation. It is dishonourable to God, and ungrateful, to look within ourselves for another rule, when he hath given us one from himself; and by admitting such a thing, the world hath been self-deceived and corrupted; till now the Gospel is rejected, and what is falsely called reason (but under the present use of it is infatuation), hath taken its place. What nature hath falsely and

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and proudly claimed, that we have weakly allowed to the Deists
and they have now taken full advantage of it.

'Every real Christian should understand and confess, that we are dependent upon God for all we know of religion; and never admit any thing for a principle but what is certainly and clearly taught in the Holy Scriptures.

### 'SPIRIT.

'Man being composed of soul and body, all true religion has a part for both; a sign visible, and a spiritual grace invisible. Baptism, which is a washing with water, is effectual to the washing away of sin, only as it is a washing of the Spirit. The sacrament of the Lord's Supper, bread is the sign; but it is the bread of life only, as it is the body of Christ, who gave it to us with this intention, that it should be spirit and life to us. If we have nothing nutritive, why should it be expressed by food? But there are too many amongst us, who, professing themselves to be wise, and to see farther than others, take away from us all the inward and vital part, and leave us nothing but the husks of religion. All the rest, they say, is a deception, of which rational men see nothing. But I say, that if our religion be any thing, it is a communication restored and kept up between the Spirit of God and the spirit of men. If the Gospel be true in its promises, something is now done whereby man becomes possessed of that eternal life, which he shall never lose; but the new scheme of formality takes all this away, and renders it impossible. To talk of life and spirit to such men, is, in their estimation, to cant; but in ours, it is to cast pearls before swine, who trample them under their feet. Spiritual things are real, though invisible. God is not seen; the soul of man is not seen; what acts upon it, is not seen; therefore it is truly said of us, that we walk by faith and not by sight: so that without faith we see nothing; we know nothing; we receive nothing; we are nothing; and the whole Gospel is no better than a dream. But this is learning; this is reason; which, wisely admitting of what it sees, loses all the benefits of Christianity. When we affirm that spiritual things are real, it may be added that nothing else is so; the whole world, and all things therein, are but shadows of things eternal; and like a shadow shall pass away, when they have answered a temporary purpose.

'OLD

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### 'OLD TESTAMENT.

'Too many mistakes are current amongst us in regard to the Old Testament, without which, the New never was, never will be understood. From the beginning of the world, life was revealed to man through Jesus Christ, the promised seed. The religion which God gave was a religion of expectation, always proposing something not yet seen, but to be believed: and why? because without faith it is impossible to please Him. All religion without this is vain; and, as the Apostle assures us in the eleventh chapter of Hebrews, ever was. For this, our father Abraham lived as a stranger upon earth, looking for a better state, and a better life. On this account only, God is called his God now he is dead; and though dead, he still liveth. The law, which came after, was added to this faith, not to destroy it, but to preserve it; by severing, securing, and as it were shutting up the people of God from the company of idolaters. It is, therefore, false and dangerous to teach that the Old Testament had not the promise of life, because the law had it not. The law could not have it; for the promise being already given to faith, the law could neither give nor take it away. Yet the law answered a great purpose; its passovers, and sacrifices, and baptisms, had so near a relation to the gospel in sign and figure, that it was a schoolmaster unto Christ; and its elements were so plain, that even children might understand the design of them, when it was shewn how Christ at his first coming had fulfilled them. Faith has been the religion of man ever since the fall of Adam, and will be to the end. For the want of it, the Jews fell into a blindness of heart, which the conceit of worldly wisdom, and the lust after worldly power, never fail to produce. But this is no proof that they had not the example of their father Abraham constantly before their eyes; which, as Jews, they were called to understand and follow.

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ORIGINAL

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ORIGINAL ESSAYS.

(Continued from page 442.)

SECT. VIII.—On the means to be employed by Parents in the Education of their Children, for improving the Gift of Faith bestowed in the Sacrament of Baptism.

IN the last section of this Essay, we endeavoured to point out in a general way the religious truths which should be first communicated to children, namely, the existence of God, his divine attributes, the revelation of his will to man kind in the Sacred Writings, and the love and obedience He justly demands from mankind. We will now enter more particularly into the means proper to be used for producing in the child's mind a rational Faith; but first it will be necessary to consider what the Scriptures teach concern ing Faith.

By an attentive perusal of their writings, we may learn that Faith is spoken of by the Apostles, both as a gift, and as a virtue.

The gift of Faith is the same which is frequently called the gift of the Holy Ghost, a faculty or power distinct from Reason, and superior to it in its utmost perfection, derived immediately from the Holy Spirit, by which the mind is disposed to believe spiritual things, beyond the power of Reason to discover or comprehend; and to feel those de vout affections which unassisted nature knows not, but by means of which the soul may be in union with God.

That there are things to be believed beyond the discovery and comprehension of human reason, is the plain doc trine of Scripture. “O, the depth of the riches both of the wisdom and knowledge of God; how unsearchable are his judgments, and his ways past finding out!” says St. Paul*. Again, “Eye hath not seen, nor ear heard, neither

* Rom. xi. 33, 34.

hath

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hath it entered into the heart of man, the things which God hath prepared for them that love him. But God hath re vealed them unto us by his Spirit; for the Spirit searcheth all things, even the deep things of God. For what man knoweth the things of a man, save the spirit of man which is in him? Even so the things of God knoweth no man, but the Spirit of God. Now, we have received not the spirit of the world, but the Spirit which is of God; that we might know the things that are freely given us of God. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. But the natural man re ceiveth not the things of the Spirit of God: for they are foolishness to him, because they are spiritually discerned*; that is, by means of the gift of Faith.

But, besides the Faith which is spoken of by the Apostles as the gift of God, there is also a Faith which is required of Christians, as dependent upon their own will: it is thus defined by the Apostle, at the beginning of the eleventh chapter to the Hebrews—“FAITH is the substance of things hoped for, the evidence of things not seen†.” It is, in fact, such a firm belief of the truths of divine revelation, that the person who has it wants no farther evidence respecting the things revealed, but depends upon their reality as firmly as if he could account for them upon the principles of hu man reason, or were already in possession of them; and this may be called a rational Faith, because it implies the as sent of the reasoning powers to the truths of divine revela tion upon the best possible foundation, the credit of God's word. That there is the distinction we suppose betwixt Faith as a gift and as a virtue, may be learnt from the dif ferent ways in which Faith is spoken of in the Scriptures of the New Testament; and it is for want of making this dis tinction (as we apprehend) that such erroneous opinions on this fundamental doctrine of Christianity have gained

* 1 Cor. ii. 10.

† Heb. xi. 1.

ground

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ground in the world; by which some professed Christians are led to rely entirely upon Faith, as an *irresistible divine impulse*, to the exclusion of *reason*, in religious concerns; and others, wholly to reject the *belief* of such a gift, and depend entirely on the natural powers of the human mind.

It would lead us too far from our present subject to produce the arguments by which these erroneous opinions have been severally confuted; and we trust the texts already produced are sufficient to confirm our assertion, that supernatural assistance is necessary for the attainment of divine knowledge, and that this assistance is graciously provided by the goodness of God, in the *gift of Faith*, to which St. Paul evidently alludes in the passage before quoted; and numberless texts might be produced to shew, that the help of the Spirit is the free gift of God. It would be as easy to prove from the same divine authority, that it depends upon the will of the person on whom the grace of God has been bestowed, to improve the gift of Faith into a rational belief and active virtue; and that it is the duty of Christians to do so, by studying the word of God, and using the other means of grace provided by divine goodness for the perfecting of Faith, instead of depending upon human reason as a guide in spiritual concerns, and as a standard for the regulation of moral conduct. Our Lord Jesus Christ repeatedly called upon his disciples to have Faith; and re-proved them on several occasions for their want of Faith; and we read, in the writings of the Apostles, of some who had kept the Faith, and of some who had erred from it. And St. Paul, after defining what Faith is, as above cited, produces a variety of examples from the Old Testament, to shew that it was in consequence of a firm belief of the revealed will of God, that the patriarchs and others performed actions for which righteousness was impugted to them by God himself; or, in other words, that they attained to the *righteousness that cometh by Faith*; and this Faith of the patriarchs was a *rational Faith*: for though, by their own reason, they could not have discovered that it would

would be pleasing to God for Abel to offer a lamb—for Enoch to denounce the Lord's judgments against the wicked—for Noah to make preparations for the preservation of himself and family from an universal deluge—for Abraham to leave his native land, in which he lived in affluence amongst his relations, to go to an unknown and undescribed country, upon the distant, and (according to the common course of human affairs) uncertain, prospect of being the head of a great nation; yet reason, unless blinded by prejudice, could not but approve of their doing these things in obedience to the express commands of God, and under the encouragement of divine promises, extending beyond the grave to eternity itself.

*Faith* (saith the Apostle) *cometh by hearing, and hearing by the word of God*\*. Those things which can only be *spiritually discerned*, were immediately revealed to the Patriarchs, the Prophets, and the Apostles, by God himself, and through the *gift of Faith* they discerned that they were spiritual things worthy of their belief; they therefore gladly laid hold on the divine promises, and became obedient to the divine word; they firmly believed: and, in consequence of this belief, they did the works required of them, as testimonies of their faith. Thus did these holy men *add to their Faith, virtue†*; and *obtained a good report that they were righteous*.

What was thus immediately revealed concerning spiritual things to persons chosen by God, to the intent that they should make them known to the rest of mankind, has been written by the inspiration of God, as *an ensample for those on whom the ends of the world are come‡*; that is, for those who should live under the last dispensation, before the second coming of Christ. And these are the things which parents are to teach diligently to their children; talking of them "when they sit in the house; when they walk by the way; when they rise up, and when they lie down‖: and the Christian mother who, through the means of grace, has improved

* Rom. x. 17.

† 2 Pet. i. 5.

‡ 2 Tim. iii. 16. Rom. xv. 4.

‖ Deut. vi. 7.

her

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her own portion of the *gift of Faith* into a virtue; who has learnt from the revealed will of God the inestimable value of those things, "which eye hath not seen, nor ear heard, neither hath it entered into the heart of man to conceive;" and who has felt the power of religion in her own mind, exciting her to the love of God and her fellow creatures, &c. and producing devotion, comfort, and peace in her heart; will be anxious that her child also may believe the things that belong to his salvation, and in time become a Christian, not in name only, but in faith and practice.

With this important end in view, instead of giving her whole attention to the unfolding of the intellectual faculties in the mind of her child, and implanting the knowledge of human science, she will make it her first and principal object to excite and exercise the divine faculty, and make him acquainted with divine things; not however totally neglecting the others, but making them a secondary and subordinate concern, as things useful to mankind while they continue in this transitory state, but as things which will be of no value in that which is to come.

That the *gift of Faith* is imparted to children is manifest to those who in earnest set about giving them a truly Christian education, by the readiness, we may say avidity, with which they receive the first intimation of the truths of revealed Religion. Here may be plainly seen (as we humbly conceive) the fulfilment of the divine promise, which St. Peter told his first converts, on the day of Pentecost, was "for them and for their children, and to all that were far off, even as many as the Lord their God should call," or admit into the Christian covenant, for the remission of sins*.

And what an encouragement is it to the Christian mother to know, that the mind of her child is prepared by unerring Wisdom to receive her instructions; that his Heavenly Father will direct them to his heart; and that she has an infallible written rule to go by, dictated by the Holy Spirit!

* Acts. ii. 39.

Let

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Let her then steadfastly resolve to use the means of grace with humble confidence in the guidance of God; carefully "taking heed that no one spoil her," as a teacher of babes, through vain Philosophy*; for without the means of grace, namely, fervent prayer, and diligent study of that sacred volume, which Philosophy discards; and compliance with the divine ordinances, she can do nothing effectually.

One material point to be observed by all who would cultivate the *gift of Faith* in the minds of their children, is, to keep strictly to truth, both in word and deed, in all their transactions with children; so as never to give them cause to call their veracity or sincerity in question. The child who is thus dealt with, will readily, from the predisposition of his own mind, place unbounded confidence in whatever his parent tells him. "It must be true—for my father or my mother said it;" will be sufficient to ensure his belief in any thing they may think fit to inform him of: and this implicit belief in his parents' word in things relating to religion, is of the nature of *rational Faith*; for it is consistent with reason that the child should believe those who have never deceived him, and yield to the impulse of filial confidence: and it is the best preparative for a *rational Faith in God*; that is, for believing the truth of divine revelation upon the credit of God's word. The Christian mother, therefore, should carefully avoid the common nursery practice of deceiving children in respect to medicines, &c. and of making promises which are never meant to be fulfilled, or which will probably be forgotten; lest, by teaching her child to doubt the truth of her own word, she lessen his future confidence in the word of God, and make him disregard the divine promises. The CHRISTIAN ought to tread in the paths of truth from the beginning of his life; for the God to whose service he is solemnly devoted is a God of truth, and all false ways he utterly abhors.

Let us now for a moment suppose that the child has been informed of the existence of God, and of his having given

* Col. ii. 3.

laws

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laws to mankind, which it is their duty to obey :—and may we not appeal to the Christian mother's own experience for the truth of our repeated assertion, that young children receive religious instruction with delight; and that having once tasted it, they thirst for more knowledge of this kind? For has she not been animated to proceed by the fixed attention of her child ? Has she not been frequently surprised by the intelligent questions he has asked her ?—questions which have led, perhaps, to her own improvement in religious knowledge—And has she not felt the most delightful emotions, of which the parental heart is susceptible, in the hope that she should eventually prove instrumental to the eternal happiness of her beloved child ? But if the pleasure of communicating religious instruction to one dear individual be so great, what must be the joy, the satisfaction of a mother, when she beholds herself surrounded by a circle of little devout creatures, eagerly imbibing from her lips the lessons of true wisdom, derived from the Book of God? Such scenes we have ourselves witnessed, and never may the remembrance of them be obliterated !—But to return to our subject, the means of producing a rational Faith in the minds of children.

A rational Faith, as we have before observed, consists in a full assent of the mind to those things which can only be *spiritually discerned*—the Truths of Revealed Religion. This Faith, as St. Paul tells us, “*comes by hearing, and hearing by the word of God;*” without divine revelation Faith could have no object, because unenlightened Reason could have no perception of those things which the Scriptures call spiritual, for they can only be learnt from the word of God. To this word, then, as revealed in Scripture, must the mother have recourse, in order to fix in the mind of her child, as the only sure foundation, those divine truths, to which, by her casual instruction, she has called forth his attention.

For this end, it will be advisable to tell him, as soon as his understanding is sufficiently advanced, that although a great deal may now be known concerning God, mankind would

would have continued for ever in ignorance concerning him, if he had not graciously revealed himself to them, by first shewing his glory to some chosen persons, and speaking to them of Himself, and his holy ways; and afterwards causing what he had thus revealed to be written in the Scriptures, that those to whom God should not see fit to appear might know them likewise.

The Child should then be told, that when he is older, and able to understand more than he can possibly do while he is so young, he may be fully convinced that the BIBLE is really the *Book of God*, and that he will have great pleasure in reading the wonderful things it contains; for that this most excellent Book gives an account of the beginning of the world, and all things in it; and tells us what mankind were made for, and all that God has done for them, and what will become of them after death;—that the Bible teaches us, God is almighty, most wise, most good, and most gracious. The mother may then tell the child, that as he cannot read the Bible himself, she will teach him some of the things she has learnt from it; and she may immediately begin to perform her promise, by telling him that God has revealed, in the beginning of the Bible, that he *created*, or made all things from nothing; and that he created the world, and all belonging to it, in six days. He should then be asked whether he does not think it is very wonderful that all the trees and plants and living creatures that are in the world should be made from *nothing*? whether he knows any *man* that can make the least thing in the world from *nothing*? and whether he is not sure, from there being such things, that there must be a GOD; and that he is *almighty*, or able to do all things, *all wise* and *all good*? It will then be proper to observe to the child, that whatever *mankind* make, they must have some part of God's works to make it of; which may easily be proved to him, by tracing every thing to its original substance: a table, for instance, to the *tree* from whence the wood was cut, &c. By this method a child may be effectually grounded in the *belief of a God*, which is the foundation of Religion; and if he believes this upon the

VOL. I.

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authority

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authority of Scripture, and the conviction of reason, he has so far a *rational* Faith; he believes, as his godfathers and godmothers promised for him, in GOD THE FATHER ALMIGHTY, MAKER OF HEAVEN AND EARTH.

It is inconsistent with the nature of an Essay like this to give a course of religious instruction; nor is it necessary, as there are already elementary books upon this very plan, which furnish hints for young mothers, to which we beg leave to refer them.

(To be continued.)

SYSTEMS OF EDUCATION EXAMINED.

ART. I.—Practical Education. By Maria Edgeworth, Author of “Letters for Literary Ladies,” “The Parent’s Assistant,” &c. and by Richard Lovel Edgeworth, F.R.S. and M. R. I. A. In Two Volumes, 4to. Price 1l. 10s. in boards. Johnson.

WE have already borne repeated testimony to this Work as a very ingenious composition, and we are ready to allow that it abounds with practical observations, from which those who are engaged in the instruction of children may collect many valuable hints for the management of their tempers and the cultivation of their intellectual faculties; but it would be inconsistent with the object of our present undertaking, to express ourselves satisfied with a Book on Education from which RELIGION is totally excluded.

Perhaps we shall be charged with following the example of those authors, whom, in the beginning of their Preface, the writers of this Work condemn: “who think it necessary to destroy the edifices of others in order to make way for their own.” Yet we are ready to confess, that there is a system, essentially different from that before us, which we are anxious not to build up as *our own*,—for it is founded upon the

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the rock of ages!—but to defend from innovation, as far as our abilities admit; because we know it to be agreeable to the will of GOD, that the members of the Church of Christ should be educated in the principles of the Christian Religion; and not according to the fanciful systems of any human beings, however enlightened by philosophical research, or distinguished by the brilliancy of their wit and the variety of their accomplishments.

That we may do justice to those opinions in which we cannot agree with the ingenious writers of these volumes, we will give them, as we proceed, in their own words, accompanied by such remarks as they may suggest to our minds; and we shall begin with the second paragraph of the Preface, in which the design of the Work is described.

‘To make any progress in the art of Education, it must (say the authors) be patiently reduced to an experimental science: we are fully sensible of the extent and difficulty of this undertaking, and we have not the arrogance to imagine that we have made any considerable progress in a work, which the labours of many generations may perhaps be insufficient to complete; but we lay before the public the result of our experiments, and in many instances the experiments themselves.’ &c.

If mankind were created for this world only, and the ultimate happiness of the species depended upon the *per*-fectability of human reason, and the advancement of science, we might consider Education, at this time, as in a progressive state of improvement; for children are now taught in their earliest years the rudiments of every science, in a manner unknown to former ages, and to bring these down to the level of the infant capacity, is indeed a difficult task; but if Religion is to be considered as an essential part of Education; and real utility is to be consulted in respect to their other acquirements, there is nothing to study but what is already known; no hidden paths to explore: all that is necessary is, to follow an old and beaten track, which has conducted many of the human race to eminent distinction among their fellow mortals; and led multitudes, it is to be hoped, to

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to eternal glory and happiness.—Why then should the
young be turned aside from it, for the sake of acquiring, in
their infant years, a knowledge of sciences, which they may
never have occasion to use; or which may be taught, as
circumstances require, when the future profession of the
individual is decided? We do not mean here to object to
the giving children general ideas of things; but to the
making the *premature acquisition of human science, the
great business of early life*, to the neglect of Religion.
Nothing can recompense a being created for eternity, for
keeping him in ignorance of those matters which concern
his eternal state.

But besides the injury it is to children to bring them up
without a knowledge of Religion, we cannot but think, and
our opinion is justified by authors of acknowledged judg-
ment and experience, that scientific education is in these
days frequently carried so far, as to injure the bud of reason
by premature expansion, instead of assisting its gradual
growth by gentle culture.

The method, however, which the Authors of this Work
recommend, of teaching by conversation, is, to a certain
extent, a very good one; and it is applicable to a higher
purpose than that to which they apparently confine it—to
the very highest; for RELIGION and VIRTUE may be as
easily taught to children as Chemistry, Mechanics, &c. and
on these subjects parents are commanded by God himself
to hold familiar discourse with their children (as we have
shewn in our Essay on Christian Education). How then
can any writers, professing Christianity, answer it to those
who are likely to adopt their plan of education, nay even
to God himself, whose holy commandments they at least
keep out of sight, for sending forth a system, of which Re-
ligion makes no part; and in which (we believe) God is
not mentioned? But let us hear the apology of the Authors
of "Practical Education," for this omission :

'On Religion and Politics we have been silent, because we
have no ambition to gain partizans, or to make proselytes; and
because

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because we do not address ourselves exclusively to any sect or
party. The scrutinizing eye of criticism, in looking over our
table of contents, will also probably observe that there are no
chapters on courage and chastity. To pretend to teach courage
to Britons would be as ridiculous as it is unnecessary; and,
except amongst those who are exposed to the contagion of
foreign manners, we may boast of the superior delicacy of our
fair countrywomen; a delicacy acquired from domestic exam-
ple, and confirmed by public approbation. Our opinions con-
cerning the female character and understanding have been
detailed in a former publication; and unwilling to fatigue by
repetition, we have touched but slightly upon these subjects in
our chapters on Temper, Female Accomplishments, Prudence,
and Economy.'

With Politics we grant children can have no immediate
concern; but Religion is the concern of every human
 creature, and children are interested in it from the moment
 they are born; for the great blessing of Christianity (of
 which we have treated at large in the foregoing article) was
 bestowed for their benefit, as well as for their parents, and
 may be applied to children in their earliest years, by means
 which divine wisdom and mercy have provided. If there
 is any truth in Christianity, all who are baptized are to be
 taught the doctrines which Christ taught. "Go," said
 our blessed Lord to his first ministers, the Apostles, "and
 teach all nations, baptizing them in the name of the Father,
 the Son, and the Holy Ghost; teaching them to observe all
 things whatsoever I have commanded you; and lo I am with
 you always, even to the end of the world." And on another oc-
casion said our gracious Redeemer, "Suffer little children to
 come unto me, and forbid them not; for of such is the king-
dom of heaven +:" and St. Paul says, "Ye parents bring up
 your children in the nurture and admonition of the Lord."
"

We know that it is commonly said by those who with-
hold religious instruction, that the mysterious doctrines of
Christianity are too deep for the comprehension of Chil-

* Matt. xxviii, 19, 20.

† Mark x. 13.

‡ Eph. vi. 4.

dren.

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dren. Were they expected fully to comprehend them, this reason would be a very powerful one; but as nothing further is required than a willing assent of the mind to the *revealed word of God*, children may be gradually initiated in the doctrines of Scripture as well as men; nay better, because the former come to the study with unprejudiced minds; and it is prejudice or the pride of human reason alone that prevents the reception of divine truths. "Who-soever therefore shall humble himself as this little child, the same, said our Saviour, is greatest in the kingdom of heaven."

It is true that we have no particular directions in the *New Testament* in respect to the religious truth we are to communicate to children; but we may form an accurate judgment for ourselves by analogy, from what is expressly directed in the *Old Testament*. In the book of Exodus and Deuteronomy parents are commanded to inform their children of the institution of the passover and the design of it, and the design of the other principal feasts; the statutes and judgments of the Lord; of the appearance of the Lord on Mount Sinai: in short, of all the whole Law, and of the miracles wrought by the Lord for his chosen people the Israelites. Parents, however, were not required to account to their children for these miracles and divine institutions upon the principles of human reason; they were only to inform them such things had been ordained by the Lord God; and such miracles had been wrought by him to prove his almighty power and other divine attributes; and to shew them the memorials which had been appointed to keep up the remembrance of these things. If we apply these directions to the ordinances and miracles of the Christian Dispensation, and call to mind the promises repeatedly given of the help of the Holy Spirit in all spiritual concerns, we shall have at once a method of religious instruction, founded on God's word, and provided with the means to render it effectual.

* Matt. xviii. 4.

Levit. xxiv. 43.

xi. 19. 31.

Deut. vi. 6, 7, 20 to the end;

xii. 13.

The

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The reasons which the authors of Practical Education alledge for being silent on the subject of Religion, are, "that they have no ambition to make proselytes, and that they do not address themselves exclusively to any sect." Where Christianity is the established Religion of the country, as is happily the case with this nation, no system of general education should contain any thing inimical to the doctrines of the Established Church; those, therefore, who separate from that Church, ought to confine their peculiar tenets to the instruction of their respective sects. And we actually have systems of education, by authors of different persuasions, which, in respect to the general principles of Christianity, are highly esteemed by the members of the Establishment, particularly *Instructions for the Education of a Daughter*, by Archbishop Fenelon; *Rollin's Belles Lettres*; and a small but admirable *Treatise on the Education of Children and Youth*, by the late Dr. Isaac Watts. Neither, if we understand rightly the term *Sectarism*, is it correct to speak of the Christian Church as entirely divided into *sects*; since there is an Establishment.

We must not take leave of this Preface without noticing what the writer of it says concerning *courage* and *chastity*. The reason given for omitting the former, that courage is an instinctive quality in British hearts, we cannot, as Britons, dispute; but this quality may be cherished or repressed by Education; and, in respect to chastity, were it universally practicable to bring up children in a state of seclusion from the world, under the constant eye of their parents, and with examples of virtue continually before them, according to Mr. and Miss Edgeworth's plan, there certainly would be less occasion for direct instructions, on this subject. But if there ever was a time when young people stood in need of admonition to guard them against the contagion of licentious manners, it is now; for the danger is not confined, as the author supposes, to those of our fair countrywomen who visit France, or who associate with foreigners, it has spread itself far and wide in all ranks of society; and appears to be proceeding with the most alarming rapidity, to deface the fairest feature of the national characteristie

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teristic—the modesty and decorous behaviour of the British women. Can we, then, forbear to regret, that nothing should be said on this important subject, at such a crisis, in a system of Practical Education?

We had written the foregoing remarks before we knew that there was a second edition of this Work. On having recourse to this edition, we found in an *Advertising* the following apology for the silence of the authors on the subject of Religion, given in reply to some strictures of M. Pictet, of Geneva, in the *Bibliothèque Britanique*, No. 93, page 271*.

' Children usually learn the religion of their parents; they attend public worship, and both at home and school they read the Bible, and various religious books, which are of course put into their hands. Can any thing material be added to what has been already published upon this subject? Could any particular system meet with general approbation?

' The authors continue to preserve their silence upon this subject, which they before thought prudent; but they disavow, in explicit terms, the laying down a system of Education founded upon morality exclusive of religion.'

Having so repeatedly declared our decided opinion that in every system of Education religion should be the corner stone on which the edifice should rest, it is scarcely necessary to add that the reasons here given for making it an *adventitious concern*, do not appear to us in a satisfactory light. Parents of every religious persuasion, who are *earnest and zealous* in it, will doubtless teach their children according to their own principles; and those who go to public worship will take them with them; but the misfortune is that the majority of parents are either supine and indifferent, and do not pay much attention to religious institutions, or are perhaps restrained by false prejudices and opinions, from giving any religious instructions at all.

* M. Pictet has, it seems, published a German translation of Practical Education, much approved by the authors of the work.

“ Keep

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“ Keep them (says *Modern Philosophy*) in ignorance that there is such a thing as Religion, till their minds are sufficiently enlightened to enable them to judge for themselves, when they will probably regard all religion as folly.”

“ Take no pains to instil principles of Faith or Practice, (says *Enthusiasm*) for Religion must be the work of grace in the heart, through the irresistible impulse of the Holy Spirit.”—If children are sent to school in this uninformed state, it cannot reasonably be expected that they should spontaneously reflect and meditate upon the Scriptures and other religious books which may be put into their hands; and before children can be edified much by going to public worship, a habit of attention must be produced. If, then, it be necessary for the parent to employ constant vigilance (as the authors of *Practical Education* and other systems recommend) to prevent children from forming *false associations of ideas*; and to *exercise all the faculties of the mind*, in order to produce a habit of reflection, with a view to the acquisition of sciences *merely human*; surely, *that science*, which alone deserves the name of WISDOM, should be as sedulously taught! To add force to this remark, we will make a short quotation from a writer, to whose authority we have before appealed, and whose opinion we conceive must carry particular weight with it to the authors of “ *Practical Education*,” from the considerations that he was a member of the Church of Rome, yet he recommended a plan of *general instruction*, with which, in many respects, our own accords.

‘ Ce que nous venons de dire du soin que doivent avoir les maîtres de fair remarquer à leurs disciples les maximes et les exemples de vertu qui se rencontrent dans les auteurs, ne tend encore qu’à former dans les jeunes gens l’honnête homme, l’homme de probité, le bon citoyen, le bon magistrat. C’est beaucoup à la verité, et quiconque est assez heureux pour y réussir rend un grand service au public. Cependant s’il borne là son travail, il auroit lieu de craindre le reproche que nous lisons

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lisons dans l'Evangele: Que faites vous en cela de particulier ?
Le Payans ne le font ils pas aussi *?*

In answer to the author's question, " Can any thing ma-
terial be added to what has been already published?" it
may be said, though true religion is by no means a new
thing; it admits, and indeed (as new methods of general
instruction are introduced) requires some variety in the
mode of communicating its sacred truths; and authors,
who, like the writers of *Practical Education*, possess the
happy art of adapting their instruction to the capacity of
children, and of exercising the different faculties of the in-
fant mind, doubtless perform an acceptable service to that
Great Being, from whom they receive this invaluable ta-
lent, when they put others in the way of teaching, in the
most engaging manner, those important things of which
no child in a Christian country should be ignorant, who is
capable, by *mental exertion*, of giving such intelligent an-
swers, and making such judicious remarks, as those pro-
duced by the authors of the work before us, in proof
of the efficacy of their mode of instruction.

As the authors have expressly disavowed " the design of
laying down a system of Education founded upon morality
exclusive of religion, we shall proceed in our examination
of its contents, upon the supposition, that nothing incon-
sistent with the generally acknowledged principles of Chris-
tianity is to be found in it—Nothing contrary to the doc-
trines of the *Church of England*, the *Church of Rome*, or
of those *Dissenters* who differ from the former, only as an
episcopal establishment; and we shall occasionally pro-
duce extracts from the works of religious authors, of these
different denominations, in order to shew, that a System of
Education, including Religion, may be written so as to
meet with general approbation.

(To be continued.)

* Rollin's Belles Lettres, tome premier, troisième object de l'instruction l'étude de la Religion.

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499

ART. I.—Wisdom in Miniature; or, the Young Gentleman and Lady's Pleasing Instructor; being a collection of Sentences, Divine, Moral, and Historical, &c. &c. A new Edition. Price 1s. Lane. 1799.

THIS work, in its general outline, greatly resembles " The Economy of Human Life ;" but it is by no means subject to the same objections. We will produce the author's prefatory address, in order that the reader may form a just idea of the contents of the book.

‘To Parents and Guardians, and to all who are concerned in
the Education of Youth.’

‘This little Book, which I have entitled WISDOM IN MINIATURE, it is hoped will be found, on perusal, in some measure to answer its title, as the religious, moral, and divine maxims therein contained, are selected from a great number of authors, both antient and modern, who were famed, in different ages of the world, for their wisdom and prudence.

‘It may be said, that there are several books of this kind al-
ready in print, as the “ Rule of Life,” &c. and therefore there
is no occasion for new publications. Without depreciating in
the least such valuable productions, I take the liberty of an-
swering, that it was my aim to crowd as many select sentences
as I could into a small compass, so as to make this book a con-
venient pocket companion for the use of young gentlemen and
ladies (there being at present none of this size that I know of)
and at the same time was desirous to render it as cheap as pos-
sible, that the price might be no bar to its general usefulness,
nor hinder it from being introduced universally into English
schools.

‘Reflections of this nature have been greatly favoured and en-
couraged by men of the most solid understanding and refined
education; they have employed the pens of many eminent
men, as greatly tending to improve the morals, reform the loose
and vicious habits in young and tender minds, and set vice and
virtue in their proper colours. I am convinced by experience,
that

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that no kind of writing can be better calculated to form the
minds of youth, and to give them a more just conception of
things, than what is contained in the following pages, and if
carefully perused and treasured in the heart, may make wiser
and better for instruction. *

'To prefix a long preface to a little book would be absurd; I
shall, therefore, only add, that as the following sentences were
collected from many authors, the same, or similar ones may
possibly recur more than once, which it is hoped the candid
reader will excuse, as it was almost impossible to avoid it in
such a collection. That this book may be found not only use-
ful but instructive and entertaining, is the most sincere wish of
*The EDITOR.*

After this full explanation of the design and plan of the
book, it is needless to add any more by way of recom-
mendation, than that, in our opinion, the work answers to
the title, for there is a great portion of wisdom contained in a
very small compass;—that it is well calculated for a school
book; and would be an excellent pocket companion for
young ladies and gentlemen, could pockets be found to
contain it!—We are indeed inclined to think it would an-
swer to restore this rusticated article of female apparel,
were it only for the purpose of having at hand such a pre-
servative against modern follies and vices. However, we
have some slight objections to make to the Book, which the
pen can easily remove, or the mind of the reader correct:
we will name them—page 129, the sixth maxim, and
some of the short miscellaneous sentences in the latter part.

ART. II.—The Picture Room, containing the original
Drawings of eighteen little Masters and Misses, with
Historical Explanations, published under the Inspection of
Master Peter Painter, professor of polite arts. Price 6d.
York. Wilson and Spence. 1800.

WE recognize in this little volume, one of the best
written books of the original Lilliputian Library, and

* Excepting *the Scriptures*, the Author should have added.

recommend

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501

recommend it as well calculated to amuse and to instruct.
Indeed, so superior is the worth of this work, in our estima-
tion, that we cannot dismiss it without presenting our rea-
ders with a specimen of its contents:

The Creation of the World. By Master Adam.

'When we cast our eyes around us, and survey the wonderful
creation of the world, we are lost in admiration and amazement.
How long have I been about this little picture? How much
longer are the most expert artists in building a house? Many
years are required to erect magnificent buildings, and whole
ages to people new colonies; but the Almighty created every
thing within the space of six days! The sun, the moon, and the
stars, and all the firmament about us, were but the work of one
day. O delightful sun, which callest forth my pretty flowers
from the earth, affording me light to pursue my studies, and
sendest thy messenger the moon to guide my steps by night; ye
pretty little stars, whose twinkling commands my attention
sometimes for whole hours, and at last leaves me in silent
astonishment! All of you are the work of that great Creator.

'When I look down on the earth beneath them, fresh matter of
astonishment presents itself to me. What care has God taken
for the preservation of ungrateful mortals! He has given them
more than in reason they can wish for. The whole surface of
the earth is covered with the most wholesome vegetables: those
they cannot eat themselves, serve for food for cattle, who make
a proper return, either by taking off their hands the drudgery of
labour, or furnishing their tables with the choicest meats.

'For our use birds fly through the air, and fishes swim in water,
and these of innumerable kinds, so that we need not be cloyed with
one sort, but enjoy that variety which is so pleasing to our nature.
The innocent lamb not only supplies our table with the most
delightful food, but even furnishes us wherewith to cloth our-
selves, and thereby preserves us from the cold blasts of winter.

'The bosom of the earth abounds equally in her productions:
from thence we collect the choicest and most valuable mine-
rals, some of which serve for the most sumptuous ornaments,
some for the different employments of mechanics, and others for
the recovery of our health when we have made too free with the
delicacies

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delicacies of food. Here too are formed those terrible earthquakes which God sometimes lets loose on his ungrateful people, who, in the midst of their felicity, often forget to whom they are indebted for them all.

'The fanning zephyrs are by him formed to refresh us in the burning months of summer, the clouds are ordered to let fall gentle showers to keep up a perpetual verdure, brooks murmur to delight us, the sweet notes of the winged songsters fill us with joy and admiration, and every part of nature seems calculated for our happiness and pleasure.

'Let us then, my little companions, thank God for the tranquillity and plenty we enjoy, and let us not lose a moment of this short but comfortable life in idle and unmeaning pastimes, but let us improve each other to the utmost of our power; let us peruse those little books which are written for our instruction and amusement, and from which we may learn to be both wise and happy. In these we shall find all the knowledge and wisdom of the greatest philosophers, which are there handed down to us, not as thoughts collected together from mere imagination, but as indisputable truths confirmed by ages of experience, and warranted as just and faithful by the approbation of all good and virtuous people.'

ART. III.—Juvenile Stories and Dialogues; composed chiefly in words of two syllables, for the use of Schools. Vernor and Hood. 1801.

WE have here a number of very useful and instructive lessons upon subjects in natural history, arts, manufactures, and morals; but there is one at the end of the volume, entitled Lord Nelson, suited to advanced youth, with which we were particularly pleased. It consists of a dialogue between a father and mother and their son, who had discovered a strong inclination to become a soldier, contrary to their wishes. In the course of their conversation, the character of the Naval Hero is displayed in proper colours, and proposed to the youth as an example worthy of imitation. The father and mother, however, urged by parental tenderness, take occasion from the wounds of the

admiral, the loss of his eye and arm, &c. to represent the dangers attendant upon the martial profession; but finding that their son is actuated by that spirit which can only be satisfied in the pursuit of glory, they yield to his inclinations, and resign him to the service of his country. As a specimen of the work, we will add the reflections of the father upon a letter of Lord Nelson's, with which the book ends:

'How prepared to meet death should those men be, whose lives are devoted to the service of their country! They have not only the wiles and stratagems of an enemy to fear, but they are more exposed to the war of elements than those persons who follow the learned professions or the liberal sciences. All who are in the land or sea service, should so live as always to be ready to meet their God.'

'Before, my dear Henry, you have the command of others, first learn to command yourself. Subdue all partialities, puerilities of temper, anger, heat, and imperiousness. Remember that although an officer, and even a chief, you are still a man; and all under your command are brethren, and, under proper discipline, should be treated as your children; and thus preserving regular subordination, you will obtain more by proper requests than by the most blustering threats. An officer's life may be in the power of the meanest subaltern: but how many have devoted their own lives to preserve that of a beloved leader! If such be the reward of kindness, how pleasant, how easy the purchase! '

ART. IV.—The Adventures of Master Headstrong and Miss Patient, in their Journey towards the Land of Happiness. Price 3d. Harris.

THIS little book of humble appearance, and low price, is worthy of all the exaltation that larger pages, a better paper, type, and binding could give it; for it is in fact a very ingenious well-written allegory, well calculated, in our opinion, with some trifling alterations, to lay hold of the attention of children who have made considerable advances

in

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504

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in their education. Indeed it is above the comprehension of little children, but would be an acquisition to older ones.

ART. V.—*The Foundling*; or, *the History of Lucius Stanhope*. Price 1d. Harris.

THIS is another of the little books which is degraded, like the " History of Master Headstrong and Miss Patient," to a lower class than its merits entitle it to by being meanly printed. It might very properly be added to the book above mentioned to encrease the size of the volume. Young children cannot enter into the circumstances which render the story interesting.

ART. VI.—*A Bag of Nuts, ready cracked*. Price 3d. Newbery.

THE book has a very sensible Preface, and the first part consists of a set of fables, with morals well adapted to the capacities of children; but the riddles and conundrums are above the understandings of those, who, in these days of premature education, would condescend to look into such a book as this.

ART. VII.—*The History of Little King Skilful*. Price 2d. Wilson. York.

A LITTLE exemplary tale of a good boy, who gained the title named in the title-page. The story is amusing and instructive, though there are some circumstauces in it beyond the bounds of probability, viz. of children devoured by lions, &c.

ART. VIII.—*Robin Goodfellow, a Fairy Tale*. Price 2d. Newbery.

THIS is an ingenious little book, and will entertain children, and improve them also; but care should be taken to make them understand that fairies are imaginary beings.

ART.

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ART. IX.—*The Adventures of a Silver Threepence, written by Mr. Truelove, for the benefit of all good Children who love to be merry and wise*. Price 6d. Newbery.

THOUGH this little volume might in some respects be improved, it ranks amongst those which children will read with pleasure, and from which they may derive instruction.

ART. X.—*The Child's Delight, or Mirth and Morality*. Price 2d. Wilson and Spence, York.

THE morality of this diminutive book, which is perfectly correct, is conveyed in a set of prose lessons, arranged in alphabetical order, according to the letters with which the subject of them respectively begins; the mirth lies in a series of lessons in verse, accompanied by prints from wood cuts. The work appears to have been composed for the purpose of improving children in reading; but they certainly may derive still greater advantage from it.—The large and small letters of the alphabet at the head of each lesson, intimate that the book was written for little children; but the prose lessons are fit for those who have made some progress in knowledge.

ART. XI.—*The Songsters of the Grove*. Price 1d. Lumsdon and Son, Glasgow.

CHILDREN will, without doubt, be pleased with the cuts in this little book, and they will probably learn something from the descriptions of the birds here represented, but the language is not familiar enough for young children. However, the book is not beneath the attention of those who can read fluently.

ART. XII.—*The History of Master Jackey and Miss Harriot*. Price 1d. Lumsdon and Son, Glasgow.

A MORE inconsistent history than this we never read; Some moral instruction is indeed mixed with it; but it is lost amidst the absurdities with which it is intermixed.

VOL. I.

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ART.

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ART. XIII.—The Puzzling Cap. A choice collection of Riddles. Price 3d. Harris.

A BOOK of riddles is amongst those in which children particularly delight, and they may very innocently amuse themselves in endeavouring to give answers to them; but in forming a collection of this kind, great care should be taken not to propose improper subjects, or to use improper expressions. In the generality of the riddles which are contained in the "Puzzling Cap," these rules have been attended to; but we would advise the application of the ex-terminating scissors or the blotting pen in the following in-stances, viz. the four last lines of the ninth riddle; the whole of the thirteenth; the twenty-second; the twenty-eighth; the thirty-eighth. The "Barber's Block" has un-dergone such surprizing changes since this book was writ-ten, that we think the fortieth riddle will not be understood; but, indeed, so great are the varieties of barbers, or rather wig-blocks, at present, that the Author of the "Puzzling Cap" would himself be puzzled to write a riddle that should apply to them as a species. Riddle forty-one we are un-able to understand, even with the aid of the beau of former times in his laced hat. Coxcombs are different things now-a-days; and by no means confined to the male sex we fear! "The Wonder; or, the Riddle of Riddles," at the end of the book, wants a solution: the young reader should be told, that the puzzle lies in the pointing—"I saw a peacock—with a fiery tail I saw a comet—shower down hail I saw the skies,"—&c. &c.

ART. XIV.—Rural Felicity; or, the History of Tommy and Sally. Price 1d. Harris.

WE cannot speak in terms of approbation of this little Book. The first story is nearly that of the King and the Miller of Mansfield; the other may be, for ought we know, an entirely original one; but both are calculated to infuse into the infant mind false prejudices in respect to courts and

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and cottages. The depravity of the first is exaggerated, the virtue and the happiness of the latter are magnified; and it is very absurd to represent kings and queens as they are here described, rambling about in mean attire to see how people of inferior station pass their time. The love story at the end of the book, altered, as we conceive from Celedon and Amelia in Thomson's Seasons, is surely very prematurely exhibited to children.

ART. XV.—The Oracle; containing some particulars of Billy and Kitty Wilson, &c. Price 6d. Newbery.

THE principles upon which this Book is written are such as the Christian Parent must approve; and it conveys to the young reader many excellent lessons in the form of interesting narratives; but we cannot speak in terms of approbation of the Title, or of that part of the work to which it particularly relates. Children, in our opinion, should hear of no Oracle but that of the WORD OF GOD; nor would it be right to practise the kind of deception which is here introduced, of a speaking figure, to influence their conduct. The mouth of the Parent, openly declaring the will and commandments of GOD, would have a more powerful, or at least a better effect upon the uninformed mind. With this exception, the Work classes with the most improving books for children.

ART. XVI.—The Youthful Jester, &c. Price 6d. Newbery.

THE compiler of this little Volume informs us in the Preface, that his sole intent in the compiling of it was to mix instruction with amusement. How far a jest book can contribute to the edification of children, may be a question of dispute; but as this is really, in most respects, a harmless work, and we are no enemies to a witty repartee, or entertaining anecdote, we will not exercise the severity of criticism upon its contents; but there are some jests which it would ill become us to pass over. We mean those upon the

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the clergy, of which description there are several instances
in this work; these ought to be committed to the flames be-
fore the others are put into the hands of chidren, or indeed
into any hands. Nor can we approve of jokes passed on
professional men, whether of the law or physic; for they
are at best illiberal, and, for the most part, unjust.

ART. XVII.—*Instructive Lessons, by Lilliputius Gulliver.*
Price 6d. Newbery.

THE lessons in this Book are in general answerable to
their title. It begins with some excellent rules for ge-
neral good behaviour, which are followed by the three well-
known fairy tales of “Florio and Florella,” “The Effect
of Goodnature,” and “The History of King Allgood,”
each of which has a very good moral; after these is a very
improving dialogue between a young gentleman and his
tutor, well calculated to form the manners of children by
teaching them to behave with civility to every body, and
with becoming respect to their superiors. We are well
aware that some part of this dialogue will provoke a smile
of contempt on the face of many a child of the present
day; but if the style of politeness it recommends is differ-
ent from the fashionable modes of behaviour, the fault does
not lie in the book, but in the change of system, which the
good parent has great cause to lament. The little tale
written to exemplify the benefits of disappointment, like-
wise contains very useful instruction, and we could have
wished to have seen the rest of the book filled with tales of
the same nature,

ART. XVIII.—*Juvenile Rambles through the Paths of
Nature.* Price 6d.

AUTHORS, we are sorry to say, do not always follow the Golden Rule of doing to others as they would wish others to do to them; and the compiler of this Book is an instance of it; for he has borrowed, we will call it, though a harsher expression

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expression would apply, from a well known "Introduc-
tion to the Knowledge of Nature," to produce his "Juve-
nile Rambles."

ART. XIX.—*The First Chapter, the Second Chapter, and the Third Chapter of Accidents.* Price 6d. each. Darton and Harvey. 1801.

THE chief merit of this little Book, truth obliges us to
say, lies in the engravings with which it is embellished:
these are, indeed, very pretty. The Book itself is an odd
sort of composition, in which natural history and stories of
accidents are jumbled together with no regard to regularity
of arrangement. Yet with a little previous inspection to ob-
literate such parts as may make hurtful impressions and
weaken the minds of children, the books may be used, by
a judicious Parent, with advantage, as lessons to exercise
learners in the art of reading, for they are printed on a
good paper, with a large clear type; and some of the anec-
dotes relating to animals are curious and entertaining, and
will lead young readers on pleasantly; but what good end
can be answered by inserting in books for children, such
poems as that of the "Unjust Judge," and "The Orphan
Boy," we cannot conceive. Alas! poor children of the
present day, every thing that can be put together to form
little volumes of a size for your diminutive book-cases, is
seized upon without discrimination. Would those, who
are so successful in providing amusement for young eyes,
employ as much ingenuity in preparing food for young
minds, happy would it be for you, and we conceive fortu-
nate for themselves!

ART. XX.—*Diatessaron sed Integra Historia Domini
Nostri Jesu Christ Latine, ex quatuor Evangelii Inter
se Collatis Ipsisque Evangelistarum verbis apte et ordi-
nate dispositis confecta. E Versione, præcipue Castel-
lionis, catisgata et emendata cui Prafiguntor Tabula*
*Palæstinæ*

510 THE GUARDIAN OF EDUCATION.

Palæstinae Geographica necon Ordo Rerum. In Usum Scholarum. Opera et Studio, J. Thirwall, A. M. Riv-
ingtons.

THOUGH this Translation of “ Dr. White’s Diatessaron”
is in a language which none of our little corps are suf-
ficiently acquainted with, to justify our offering an opinion
of it as a classical book, we conceive ourselves to be
competent to judge of the utility of such a publication as a
school book ; and the professed object of it is so accordant
with the design of the Guardian of Education, that we
could not pass it by either with satisfaction or consistency.
But, as Reviewers, we can proceed no farther than the
Translator’s Preface ; however, happily we have obtained
the assistance of a learned friend, who, being in the con-
stant habit of teaching the classics in a school of the first
reputation, is particularly qualified to give a judgment of a
work of this nature ; and to his letter, which will be found
under the article of “ Correspondents,” we shall beg leave
to refer our Readers, after giving an Extract from the Pre-
face of the Work, and expressing our satisfaction at the
prospect of seeing the Scriptures likely to obtain a place
amongst the early parts of school education.

‘ The following is a Translation of “ The Diatessaron,” lately published by the Rev. J. White, S. T. P. Professor of Arabic in the University of Oxford. On the distinguished merits of the design and execution of his work, it does not become me to enlarge, after the honourable testimonies it has received from the universities, the most eminent divines, and its general adoption in respectable seminaries.

' How far the history of our Lord, in the Latin language, if executed with diligence and ability upon this plan, may be esteemed a desideratum in our schools, is with deference submitted to the judgment and experience of instructors of youth.

'If, however, it be a primary duty we owe to the rising generation, to sow the seeds of piety and virtue in their infancy, to imbue their tender minds with sacred knowledge, and to initiate them " in the things concerning the kingdom of God,"

the

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the High Priest of our Salvation, and Examplar of perfect
righteousness, cannot be held up to their view at too early a
period, for the object of their faith and imitation.

' He surely renders an important service to the cause of Religion, who exhibits the portrait of the Divine Original in the most agreeable light; and, by a just and pleasing representation, adds to it new charms, and captivates the young reader with "the beauty of holiness." I would indulge a hope that the present performance will be found peculiarly calculated in this view to yield pleasure and instruction: I will not however anticipate the reader's satisfaction, by pointing out its exclusive advantages. Though they are numerous and important, yet they are so striking and obvious, that I cannot persuade myself to pay so ill a compliment to his discernment, as to trouble him with a detail.'

ART. XXI.—A choice Collection of Hymns and Moral Songs, &c. adorned with elegant wood cuts; to which are added, Specimens of Divine Poetry. Price 1s. Saint, Newcastle.

THIS Collection consists principally of Dr. Watts's Divine
Songs for Children, to which are added others equally well
known, and some which may be original, though we rather
think they are borrowed from other books. But the boast
of the Editor are the elegant prints with which the Work
is adorned; namely, some very ordinary wood cuts. In
respect to these, we differ from the compiler; for, instead of
illustrating the poetry, they are more likely to give children
false and mean ideas of sacred subjects.—It is certainly
very wrong to attempt visible representations of the pro-
gress of the works of the creation, of the omniscience of
the Creator, and other divine things; and we could not but
remark, that to a hymn, entitled "HEAVEN," the subject of
the accompanying print is, a field preacher haranguing a
congregation by which he is surrounded; intended, probably,
to insinuate that none but these pretended Evangelical
Teachers are capable of speaking in proper terms of the
heavenly Jerusalem. Some of the hymns have a little
tincture

512 THE GUARDIAN OF EDUCATION.

tincture of the Tabernacle; but in general they are
unexceptionable.

ART. XXII.—Sermons to Children; to which are added, Short Hymns, suited to the subjects. By a Lady. The Fifth Edition. Price 6d. Williams. 1802.

THIS is a truly Christian book; the lessons are such as Christian parents should teach, and Christian children learn: and the Child who has been trained from his cradle agreeably to the commands of God in the way he should go, will understand and feel them. The sermons are very short, and a hymn is added to each of them. The stile of this book may be thought too *Evangelical*, according to the meaning attached to the word by a certain sect of Christians; but it is certainly well calculated to awake devotional feelings in young minds; and the sentiments expressed in them are such as, we think, no denomination of Christians can object to,

ART. XXIII.—Juvenile Instruction. By H. Ventum, Author of “The Surveys of Nature,” “The AmiableTU-toress,” &c.

IN all the publications of this Author, good intention is apparent; but they certainly do not afford much novelty, being chiefly compositions from the writings of others. In the present Work, this industrious lady has collected together a variety of interesting particulars in natural history; and given them to the public in the form of conversations between a mother and her children, in order to engage the attention of young readers, who certainly may derive both amusement and instruction from them. Several moral tales are also introduced with a view of exhibiting the ill consequence of a vicious course of life, and the comforts and advantages of virtuous conduct; but, in our opinion, the book would have been more edifying to young readers, if these tales had been omitted, for the lessons

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sons they convey, are not particularly adapted to children; and we cannot but lament, that any author, whose wish is to improve the rising generation, should, for the sake of complying with the false taste of the times, contribute to implant and cherish that love of novel-reading, which so unfortunately prevails at the present day. Some characters are here drawn, which we hope are not often to be found in nature; nor do we see the good that can arise from setting before children exaggerated pictures of human depravity, or from working upon their benevolent feelings, by tales, from which, if they learn any thing, it will be only to entertain prejudices against persons who fill certain situations in society.

ART. I.—Remarks on Modern Female Manners, as distinguished by Indifference to Character and Indecency in Dress; extracted chiefly from “Reflections Political and Moral, at the conclusion of the War, by John Bowles, Esq.” Price 6d. Rivingtons.

WE class this valuable pamphlet with Books for Young Persons, because, though not exclusively addressed to them, they are deeply interested in its contents. The nature and design of the work are sufficiently described in the title page; and the propriety of such an admonition is too apparent to the public eye to need our animadversion. Greatly is the Female world indebted to the respectable author of these remarks, for pointing out, as he has done, with all the zeal and energy of the Christian and the Patriot, the fatal and inevitable consequences of those depraved manners which he so justly describes and condemns. To those who shall read this publication, it would appear both impertinent and superfluous to offer any additional observations; and we are happy and thankful to be spared

the

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3 U

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THE GUARDIAN OF EDUCATION.

the pain of expatiating on follies, which reflect such dis-
honour on our sex and nation. We will therefore dismiss
this important pamphlet with the hope, that the seasonable
warning it conveys will excite universal attention, and that
it will produce its proper effect upon every female heart.

ART. II.—Some Hints to Young Women engaged in rearing Infants or educating Children, either in private Families or Schools. By Mrs. Lovechild. Price 2s. Newbery. 1799.

THE respectable author of this little Work is, we understand, no other than Mrs. Teachwell, under a new name; a lady who has long employed her leisure hours in elegant retirement for the benefit of the rising generation, and favoured the world with many pleasing and useful publications; amongst them, these " Hints to Young Women " lay claim to particular attention; for, small as the volume is in which they are comprized, it furnishes a compendium of useful and important instruction.

After passing, in the beginning of the Preface, a high
and just eulogium upon "Strictures on the Modern Sys-
tem of Female Education," by Mrs. Hannah More, Mrs.
Lovechild proceeds to give an account of her own Work,
as follows:

' But I must descend to my own diminutive thing, intended
as a Manual for young Ladies: designed to qualify the youth-
ful and inexperienced Female to fulfil those maternal duties, to
which, I trust, the perusal of superior authors will excite her.
I am persuaded, that diffidence of their own abilities prevents
many young women from attempting to direct in the nursery;
but let them assure themselves, that maternal affection and
tender assiduity will enable them to rear their offspring better
than any hireling, however experienced, will do.

' This little Work consists chiefly of quotations. The works
extracted from are chiefly, " The Way to prolong Life, by a
Physician;" " A Plan for the Conduct of Female Education;"
" Remarks on the present Condition of the Female Sex;" and
a work,

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515

a work, to which I would not wish my young readers to have
recourse; but which has been esteemed by excellent judges to
contain many very useful remarks on the subject of Education,
mixed with impracticable schemes and dangerous princi-
ples,' &c.

The various materials which Mrs. Lovechild has collected together are arranged under different heads, so that the young mother may readily refer to any one she has immediate occasion to consult. Upon the whole we may say of this Work, small as it is in size, and moderate in price, that it contains a fund of that kind of knowledge, which every young woman, who bears the tender name of Parent, should be desirous to obtain. That those who have not much leisure for reading may derive from this source more than general ideas of the important business of rearing and educating children; and that those who have extended their studies to ampler systems, whether as parents or governesses of schools, will find in this little Work an useful remembrancer.

ART. III.—A Present for Youth; or, a short and pleasing Account of the happy Effects of Divine Grace on the Minds of four young Persons; extracted, by permission, from Rictrie's Narrative of the Lives of Young Persons. Griffiths.

THIS present for youth is one of the tracts dispersed by
the Society for disseminating Evangelical Truth, by the
distribution of tracts, whose committees we believe are held
in Palace-street, Pimlico; at least that is the address of the
Rev. J. Duncan, secretary to the society. We remember
seeing the first of these tracts about four years ago, and ap-
prehend they have been continued in regular succession
from that time. As they are very industriously circulated
amongst the younger part of the community, we will lay
before our readers some extracts from the Number before
us, with a few cursory remarks.

HISTORY

516

THE GUARDIAN OF EDUCATION.

‘ HISTORY OF ELIZA AND HELEN.

‘ Eliza and Helen are the children of godly parents; the former is at present fourteen, the latter twelve years of age.

‘ Parents, who themselves have been taught of God, will not fail in communicating religious instruction to their children. The parents of Eliza and Helen were careful to bring them up in the nurture and admonition of the Lord. They endeavoured to store their minds, from their earliest years, with divine truths; and as soon as they were able to read, they were enjoined to search the Scriptures, and were assisted by their parents in understanding them.

‘ No impression, however, seemed to be made on their minds. They could repeat questions and passages of Scripture; but their hearts were not affected by the truths they repeated: and the instructions of their parents being imparted daily, in time became common, and appeared to them almost a matter of course.

‘ It pleased God to lead them, in his kind providence, to attend a meeting of children, collected together by a zealous Disciple of Jesus, who anxiously longed for the salvation of young sinners. They had not attended long, before they began to feel the power of the truths delivered. They remarked the earnestness and affection of their instructor; they felt attached to him, and longed for the return of the weekly meeting.

‘ Eliza and Helen were for some time under the influence of divine truth, before they communicated their mind to each other. They generally went home, silently musing on what they had heard; and as soon as they got to their father’s house, they retired to some secret place for meditation and prayer. One evening, however, as they were returning from the meeting, the heart of Eliza could contain no longer; she burst into tears, and thus addressed her sister Helen:—“My dear sister, I am afraid I shall go to HELL. I have sinned greatly. God is a holy God. Sinners shall not dwell with him; nor will he at all acquit the guilty.”—For some time Helen could not reply. The agitation of her little heart prevented utterance. But, having collected herself, she thus replied:—“Your fears, Eliza, are the same as mine. I too am afraid of HELL; for I am convinced I am a sinner. When Mr. ______ was speaking to us lately of the rich man lifting up his eyes in hell, being in torments,

THE GUARDIAN OF EDUCATION.

517

torments, I thought I should have cried out in the meeting. That night I could not sleep; and ever since hell has been present to my mind.”—When they came home, they retired as usual to their apartments, and poured out their hearts before God.

‘ Eliza and Helen afterwards embraced every opportunity of conversing together. They communicated their mutual hopes and fears, and endeavoured, as far as they were able, to assist each other.

‘ But the Lord was pleased soon after to make them happy in the knowledge of his salvation. The heart of Mr. ______, at one of the weekly meetings, was much enlarged in addressing his dear children on the freeness of Divine Grace. He repeated many of the invitations in Scripture directed to perishing sinners; and concluded as follows:

“My dear children, it is my earnest prayer that God may open your hearts to attend to the truths you have heard this night. O may the Divine Spirit enable you to believe the word of God, which says that you are by nature the children of wrath! You are sinful creatures, you are born in sin; and you have committed many iniquities. The wrath of God is revealed from heaven against every transgression and disobedience; nor is it any excuse that you are young sinners. A holy God cannot but hate and punish sin, whether committed by the young or old; and if you die in your sins, my heart trembles to think of the consequences! But O what glad tidings does the Gospel bring to perishing sinners! It reveals a Saviour in every respect suited to our circumstances. The Redeemer, in the most loving manner, invites young people to believe in him: “Suffer little children to come unto me,” is his kind language, “and forbid them not; for of such is the kingdom of heaven.” Yea, he has positively assured you of success if you seriously seek him: “I love them,” says he, “that love me; and they that seek me shall find me.”

‘ With many such like words did Mr. ______ exhort his dear children to attend to the things that belong to their everlasting peace. Eliza and Helen listened with eager attention. Every word to them was sweeter than honey and the honey-comb. Tidings of great earthly prosperity could not have filled them with half the joy they now experienced. They had indeed

heard

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heard the same truths formerly; but they neither understood nor felt them; but now that God had convinced them they were sinners, and that they justly deserved the punishment of sin, the news of eternal redemption through the blood of Christ filled them with a joy to which they were formerly strangers.

‘Eliza took the first opportunity of congratulating Helen on the change she felt. “My dear Helen, God has spoken peace to my troubled mind. I was filled with anxious fears lest I should die, and go away into everlasting punishment. I cannot tell you how often the words I have read in Isaiah have come across my mind: “Who among us shall dwell in the devouring fire? Who among us shall dwell in everlasting burnings?” This question excited in my bosom the most painful solicitude; and I was filled with terror lest I should at last know its full meaning. But I now see there is hope. Jesus is able and willing to save. For this very end he came into the world. He gave his life a sacrifice for sin. He hath satisfied the justice of God. He hath made complete atonement. He invites sinners, even to the end of the earth, to look to him and be saved. I now look to him as my *only Saviour*, and I will credit his word; for he hath said, “He that cometh to me I will in no wise cast out.” And again, “He that believeth on me shall not perish, but have everlasting life.”

‘Helen was much moved by these words. “My dear sister,” she replied, with many tears, “God hath also dealt graciously with me. I cannot tell you my mind better than in the words of the Psalm I was reading this morning: “The sorrows of death compassed me, and the pains of hell gat hold upon me: I found trouble and sorrow. Then called I upon the name of the Lord: O Lord, I beseech thee, deliver my soul. Gracious is the Lord, and righteous: yea, our God is merciful. The Lord preserveth the simple: I was in misery and he helped me.” I think I understand something of the meaning of this: I trust the Lord hath enabled me to believe in Jesus; and I say to my soul as David does, “Return to thy rest, O, my soul; for the Lord hath dealt bountifully with thee.”

‘Such was the sweet fellowship these two dear sisters held together. Formerly they loved each other tenderly, but now their love was increased a thousand fold: and they chearfully joined in singing the following hymn of praise to their dear Redeemer.

“Holy

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519

“Holy Jesus, God of grace,
Object of eternal praise;
Souls that live for aye above,
Sing thine everlasting love.
Little children, once ador'd,
In Jerusalem, our Lord,
Sought his face, left off their plays,
Joy'd to sing their Saviour's praise.
O, be our delight the same!
In his courts, we'll praise his name;
They who here extol his love,
Soon shall sing with those above.”

‘One day, Helen observed to Eliza, “that she had again been reading the 116th Psalm, and was much affected by the 9th verse, “I will walk before the Lord in the land of the living.” Eliza replied, “that she had been reading some parts of the New Testament, and was particularly affected by a passage in the 2d chapter of Titus, “The grace of God, that bringeth salvation, hath appeared to all men; teaching us, that, denying all ungodliness and worldly lust, we should live soberly, righteously, and godly in this present evil world.” Now, my dear Helen, since Jesus has given himself for us, we must give ourselves to him: we must be holy children. And as God has promised to work in us to will and to do of his good pleasure, by his grace, we must walk before him in the land of the living.”—“Yes,” replied Helen, “we are not our own, but bought with a price; therefore, let us glorify God in our souls and bodies, which are his.”

‘Eliza and Helen, some time after, were admitted members of the Church; they commemorated the dying love of Jesus at his table; and we trust, that after they have spent useful and holy lives on earth, they shall join the assembly of the redeemed above, and for ever celebrate the praises of redeeming love. O! that this interesting narrative may deeply affect the minds of my young readers; and may they also be made partakers of that redemption which is in Christ Jesus our Lord!’

In order to form a just idea of a book of this nature, we must have recourse to the Holy Scriptures, in which we shall

520

THE GUARDIAN OF EDUCATION.

shall find no resemblance of the doctrine intended to be
conveyed by the above history. In the first place, it is
here insinuated that the instructions given by pious parents
to their children are not accompanied by the divine bless-
ing, which it is an affront to the *justice* as well as the *good-
ness* of God to suppose, when we know that God has given
repeated commands to parents, *to teach their children the
truths of revealed religion*. And we cannot but regard it as
a profanation of the Sacred Volume, to suffer children to
read the Bible, unless we have reason to think the written
Word will prove to them a means of grace, which it as-
suredly will do, even in their early years, if their parents are
careful to initiate them in its divine doctrines by degrees.
We are told that the parents of Eliza and Helen *were care-
ful to bring them up in the nurture and admonition of the
Lord*; yet we find their souls imbibed no *divine nourish-
ment*, their minds received no *spiritual admonition*, till one
was 12, the other 14 years old. As their parents obeyed
the Apostle's injunction, does not the children's remaining
so long in an unconverted state, bring an imputation on the
divine attributes? and is it not inconsistent with our Sa-
vour's known kindness to *little children*, to suppose this
could be the case? We may observe also, that the texts of
Scripture, which had such terrifying effects upon the minds
of these two girls, they had probably read again and again
to their parents; and if these parents belonged to the flock
of an Evangelical teacher (as they call themselves) these
are the very texts which they would most probably have
particularly pointed out to them: and no reason can be
given why they should not have had the same effect upon
the minds of the children at one time as at another; un-
less God denied his grace to the *teaching parent*, that the
*preacher* might have the honour of the conversion; and
in the mean time, the poor *unconscious children* were going
on, adding sin to sin, encreasing their burden, till it was,
according to the idea conveyed to them by their minister,
ready, at the *first discovery* of it, to sink them into the
**BOTTOMLESS PITT**; and to fill them with a dread of that

ALMIGHTY

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521

ALMIGHTY and most MERCIFUL FATHER, who regards
little children with the tenderest compassion, and reckons
them, for Jesus Christ's sake, members of the kingdom of
Heaven; entitled by the conditions of the Christian Cove-
nant, to the blessings and privileges of his adopted chil-
dren, and inheritance of the kingdom of Heaven. If Eliza
and Helen were capable of wilful sin, as was doubtless the
case, they were also capable of repentance, and were en-
titled as members of Christ, to partake of the forgiveness
purchased by his death, for all that truely repent; and
being religiously educated and well disposed, no doubt but
that they would have been real Christians. We know not
how our readers may have been affected by this story; but
we confess that, for the honour of God, as well as for the
love of the younger members of the Church, we cannot
read the narrative of these poor children's mental agonies
without the most painful emotions, the tenderest commisera-
tion! But let us see how their minister comforts them.
He brings forth the very texts of Scripture which their
parents had years before pointed out to them, and which
Baptismal grace would have enabled them to understand
and feel long before; and which, indeed, a minister of
the Gospel, feeding the lambs of Christ's flock, ought to
have pointed out to them. But the Evangelical Teacher,
here described, cannot be said to have fed the lambs of
the great Shepherd; for instead of giving them the milk
of the word, he kept them without nourishment, and left
them to contract spiritual diseases, by tasting unwittingly,
forbidden fruit, while they wandered about in the wilder-
ness of the world, unconscious of their danger!

The next history is of a boy who was placed in a hospital,
after the death of his parents, where he heard a passage of the
Bible explained every day, and was affectionately addressed by
his pious master on the concerns of the soul, and heard his
master, in the presence of the whole school, offer up his fervent
supplications for them at the throne of grace.—But all this, to
use the author's words, "*without any abiding influence.*" When

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3 x

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THE GUARDIAN OF EDUCATION.

he went into the world, first as a mechanic, afterwards as a soldier, his heart was hardened more and more; but, "as God designed to make him a good man," he was at length converted in a fit of sickness. He at length called to mind what he had learnt in the hospital; and on his return to England, "he joined the people of God," namely, a society of Methodists, and was received with joy by his pious schoolmaster; who, applying to himself the words of the Prodigal in the parable, exultingly exclaimed, "This my son was dead, but is alive again; he was lost, and is found!"

Our observations on the former story will equally apply to this; but we may moreover remark, that the *fervent prayer of the upright man* (as he is described) proved in effectual. Supposing even that the doctrine of Predestination were true, would it not appear very inconsistent that God should suffer his elect to contract so much pollution in the world, before he vouchsafes to call them by his Spirit? But, blessed be God! this is not the doctrine of the Gospel.

The last instance is, of "a boy of a mild and thoughtful temper, brought up in a family that feared the Lord." But though very engaging in his manners, and attentive to the truths of the Gospel, he enjoyed a kind of happiness, even before he knew Jesus; for, being of a *sweet natural temper*, he was not easily fretted. He had also gained the affections of all around him; and they endeavoured to make him happy. But when he became acquainted with Jesus, his happiness was increased a thousand fold. He wondered at people's saying that religion made folks melancholy, for he *now found it quite the reverse*. Having for two years *walked in grace*, this good child died of a decline, in the fifteenth year of his age, and went to heaven.—My dear young friends, (continues the Author) may you enjoy the same happiness as Nathaniel, in life and death, and through eternity.

A child, instructed by pious parents, as the above is described to have been, would have prayed for divine grace;

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523

grace; it must therefore have been the withholding of the grace prayed for that hindered his knowing Christ before. And it is contrary to our Saviour's declaration, that "his Heavenly Father will give his Holy Spirit to them that ask it," to suppose that it should be withheld, or that the child, who led apparently the life of a Christian, was destitute of it. Is it not then a reproach to God, to pretend that the conversion of a Christian child was delayed; especially if he was predestinated to an early grave? In short, did we not hope, that the inconsistency of such histories as these, would convince parents of the fallaciousness of the doctrines they are intended to enforce, we would enter more at large into the examination of them. The specimens we have produced, will, we trust, induce those who are engaged in the important work of Education, carefully to examine every book designed for the perusal of children.—Many of a like tendency with these are about in the world.

ART. III.—A short History of Bees, with an Enigmatical Account of a neighbouring Nation, their Queen, &c. Newbery. 1800.

THIS Work we believe may be ascribed to the pen of a Lady, who has been herself one of the most industrious Bees in the Field of Education; culling sweets from flower to flower, and forming them into wholesome nutrition for young minds. The present performance is calculated to give information to persons farther advanced in life, than those for whom Mrs. Lovechild has usually written. It is divided into two parts; the first of which consists of directions for the management of Bees, an account of their enemies, &c. from Reaumur and other authors, which will be very acceptable to persons who live in a country retirement: the second contains an enigmatic history of this useful tribe of insects, designed to exercise the ingenuity of young people.—We will give a specimen of it.

‘Enigmatical

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THE GUARDIAN OF EDUCATION.

*Anigymatical History of a neighbouring Nation.*

'This nation is composed of a number of cities, each governed by its separate monarch: their manners are so similar, that to give an account of one, is sufficient to afford an idea of the whole.

'The city is well peopled, containing from sixteen to eighteen thousand inhabitants. It is a monarchy, composed of a queen, grandees, soldiers, artizans, purveyors; of houses, streets, magazines, and a polity. The queen inhabits a palace only in her infancy.

'All these multitudes which you see going or returning, entering the city or going out, compose that populace, of which one part goes in quest of forage, or returns loaded with it: some bring food into the houses, where it is deposited, or distributed gratis among the labourers: others return loaded with materials proper for building the public edifices. For the greater precaution, each labourer carries his lance with him: it would not be easy to plunder them upon the road; nor would an enemy find a very favourable reception, who should take it into his head to disturb their work, or attack their city. Every labourer is at once an artizan and a soldier, armed for defence; yet they are not forward to make use of their weapons, and those who do not molest them meet with no injury.

'Their method of taking repose is in the form of a garland, hung together by their feet, forming a cluster; thus they suspend themselves before their houses, and, in very sultry weather, if they be too populous, even without the walls of their city.

'There is no private property; the public edifices belong to the whole society. Some are magazines, stored with provisions against a time of scarcity, and closed up; others are open magazines, for the daily food of those citizens who guard the city; in others they deposit the unwrought materials for them to work, without their ever stirring out; others (and they without comparison the most numerous) are destined to receive the infants; so that the buildings are either cradles or magazines; the inhabitants, as I said before, passing the night in clusters, or else in the form of a garland before their houses.

'The queen is the only one of her sex: there are, perhaps, two, three, or even up to seven or eight hundred, or sometimes a thousand

YALE

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525

a thousand males, and fifteen or sixteen thousand inhabitants of no sex, whom I will call the labourers, because they are those to whom the whole management of the family is in intrusted; all these males are husbands to the queen. Sometimes there are two, three, or even four queens born, but after a season there is never more than one; and this is so necessary, that a city cannot subsist without her.

'The queen is literally the mother of her people—she is the soul of the city: it is she who puts every thing in action. In a city where there is no mother, every thing languishes, all labour ceases, and the inhabitants no longer amass. The attachment, tenderness, and respect these people pay to their queen is admirable; I cannot give you too high an idea of their fidelity for their sovereign, which renders them praiseworthy. There have been instances of the monarch being seized, and the whole nation were sure to follow wherever she was carried, assembled round her, and inclosing her on every side; they might truly be said to move in a mass.' &c. &c.

## CORRESPONDENTS.

*To the Editor of The Guardian of Education.*

* MADAM,*

'So far from thinking it any trouble to comply with your request, I am happy in the opportunity you have given me of becoming acquainted with Mr. Thirwall's translation of Professor White's well known work. Both books indeed seem to me particularly well adapted to schools, and preferable to the common editions of the Latin and Greek Testaments, for several reasons. They present one continued and connected history in a manner not only convenient but interesting in the highest degree; the whole life of our Blessed Redeemer appears, as it were, in a picture; we acquire from a small volume, and in a short time, the knowledge we must otherwise search after with assiduity and patient perseverance; and as we thus have a clearer view of our Saviour's life and doctrine, we are better enabled to fulfil the great duty of imitating his example.

'These

526

THE GUARDIAN OF EDUCATION.

‘These advantages, the greatest surely to every Christian, should be sufficient to bring these works into general use in classical school professing a system of Christian Education. But the Latin translation of Castellis, with Mr. T.’s emendation, has an additional recommendation in its language, which is much more classical than that of any of the translations of the Testament; the defects of which, (arising from their being generally as literal as possible) have prevented their adoption in many schools.

‘The Latin Diatessaron, in this point of view, becomes an exceedingly desirable book, by means of which the pupil not only acquires the language, but is at the same time initiated, and, from the very nature of the exercise, becomes a proficient in, the knowledge of the Gospel; a knowledge which is afterwards completed by the study of the Greek original. It is, however, to be wished, that such a translation as this should be carried on to the remaining parts of the New Testament, the Acts of the Apostles, and the Apostolic Writings.

‘I am, Madam,

‘With the strongest wishes for the general circulation, and success of the Guardian of Education,

‘Your faithful Servant,

‘CLERICUS.’

OUR obli
ging Correspondent P. R.’s last Letter should not
have remained so long unanswered, but on account of a parti-
cular pressure of business.—An answer will be left at the Pub-
isher’s in the course of next week.

END OF VOL. I.

CONTENTS.

INTRODUCTION

Page
1

Observations on the Changes which
have taken place in Books for Chil-
dren and Young Persons

61

Memoirs of Infidel Authors, &c.

Extracts from Memoirs for the History
of Jacobinism, by the Abbé Barreul,
concerning the Anti-Christian Con-
spiracy

17

From the same, concerning the Authors
of the Conspiracy

145

From the same, concerning the French
Encyclopedia

209

From the same, concerning the Death
of Voltaire

273

From Commentaries on the Prophecies
in the Book of Revelations, which
refer to the present Times, by Joseph
Galloway, Esq.

81

Extracts from Sermons, &c.

From Bishop Willis’s Sermon on the
Duties of Parents to their Children

158

From the Progress of the Pilgrim,
Good Intent, in Jacobin Times

162

From the same

228

Some seasonable Cautions against Errors
in Doctrine, from the Works of the
late Rev. W. Jones

344

Continuation of the same

479

From Letters to a Predestinarian, by
the same

277

From a Letter on the Church, by the
same

469

From Mr. De Luc’s Letter on the
Education of Infancy

21

From a Letter concerning the Death of
Voltaire, by the same

223

From Dialogues on the Respect due to
Age, in the Works of Lord Claren-
don

153

From Discourses on the Connection
between the Old and New Testament,
by the Rev. Charles Daubeney

279

StriCTures on the Duties of Masters
and Mistresses to their Servants, by
J. W. L. B.

377

From Sermons on the Sacrament of the
Lord’s Supper, by Bishop Cleaver,

402

Memoirs of Baron Haller

469

— 465

Original Essays.

Essay on Christian Education

<table>
  <tbody>
    <tr>
      <td>Continued</td>
      <td>34</td>
    </tr>
    <tr>
      <td>Continued</td>
      <td>99</td>
    </tr>
    <tr>
      <td>Continued</td>
      <td>169</td>
    </tr>
    <tr>
      <td>Continued</td>
      <td>232</td>
    </tr>
    <tr>
      <td>Continued</td>
      <td>285</td>
    </tr>
    <tr>
      <td>Continued</td>
      <td>347</td>
    </tr>
    <tr>
      <td>Continued</td>
      <td>482</td>
    </tr>
  </tbody>
</table>

Systems of Education examined.

Miss Hamilton’s Letters on Education

Continued 50

r. Barrow’s Essay on Education 106

Rousseau’s Emilius 112

Continued 184

Edgeworth’s Practical Education 374

— 490

Children’s Books reviewed.

Mrs. West’s Sorrows of Selfishness 66

Dodsley’s Chronicle of the Kings of
England

Dr. Aikin’s Arts of Life 68

The little Hermitage 113

The Youth’s Monitor. 119

Tales of the Hermitage 123

Little Stories for Little Folk.—The
Good Child’s Delight.—The Holiday

Present, by M. P.

The Life and Perambulations of a
Mouse, by the same 124

Virtue in a Cottage, by the same 435

Jemima Piacid, by S. S. 124

Memoirs of a Peg Top, by the same 436

Memoirs of a Pin cushion, by the same ibid

Cobweb to catch Flies, by Mrs. Teach-
well 124

The Rational Dame, by the same 200

Edmund, a Tale 125

An Epitome of Sacred History 125

Take your choice 197

Edward and Barnard, by Mrs. Pilkinton 198

Marvellous Adventures of a Cat, by the
same

Tales of the Cottage, by the same 303

The Asiatic Princess, by the same ibid

The Little Emigrant, by Lucy Pea-
cock 225

Tales of the Arbour ibid

Visits to the Menagerie, &c. 200

Bible Stories 244

Leisure Hours, by Priscilla Wakefield 264

Mental Improvement, by the same 265

Juvenile Anecdotes, by the same 266

Youthful Recreations 267

Little Juba 298

The History of Prince Lee Boo 299

Mabel Woobine, by Elizabeth Somer-
ville 300

The new Children in the Wood, by the
same ibid

The Birth Day, by the same 301

An Epitome of the History of England,
by S. Ziengenhert ibid

The beautiful Page 303

Pity’s Gift, from Mr. Prat’s Writings 304

The Paternal Present 305

Poetry for Children, selected by Lucy
Aiken 307

Tea Table Dialogues 307

Rational Brutes 309