similar means of acquiring knowledge, or equal advantage in life, manners, and education?'

This species of reply, we must confess, borders somewhat on declamation. It is very true that the directors of public schools are likely to be more learned than those who preside over charity-schools: but does it follow that they must therefore necessarily be more religious? We do not deny the fact; we only observe that the argument is not conclusive. Dr. V.'s statement respecting the attendance on Divinity-lectures in the Universities, as indispensably required, we fear may be found inaccurate; and were it altogether true, we might borrow a scriptural phrase, and inquire-" What doth it?" If the religion taught in the Universities be conveyed merely through the channel of a dry Divinity-lecture, how little will the pupils understand the true spirit of piety and charity! or, if the religion here taught consist merely in requiring a formal attendance at chapel, it is but an empty form.

A personal reflection is here made on Dr. Rennell, respecting his great negligence in the care of a charity-school in his parish; as it is here stated, this charge would tend to lessen our confidence in his zeal and sincerity as an advocate for the general diffusion of religious knowlege; but we must add that it had been better omitted by Dr. V., since it will lead some of his readers to accuse him of bitterness and the Odium Theologi

cum.

The second Charge, brought by Dr. Rennell against public schools, is the Paganism there taught.-The subsequent para graph will shew how ably and acutely Dr. Vincent replies to this accusation :

The first point I have to complain of, is, that the reading of Pagan Authors is converted into a Pagan Education; a perversion of terms that conceals a fallacy under a most invidious assumption. For who is a disciple of Fo, because he learns Chinese? or a Bhuddist, because he reads Sanscreet? If the wild mythology of Hindostan is thought an object worthy of the labours of a Sir W. Jones, Wilkins, or a Maurice, to explore; if some men of the most consummate learning have dedicated their lives to investigate the extravagancies of the Egyptian, Persian, Peruvian, or Druidical system; does it follow that they are tainted with the respective superstitions?But it will be said these are men, and we teach children; be it so, Yet I assert, that I never yet found a child of ten years old, who believed in the transformation of Jupiter into a bull, or a swan, or a shower of gold; nor a child, in the nursery, convinced that crows sung, or trees talked, or asses played on the fiddle. The scruples of Dr. Rennell, after banishing the abominable heathen Poets out of our schools, may wish to discard Æsop and Pilpay from our families. He has read Rousseau,-Rousseau complains, that in La Fontaine,

foxes

foxes lie; and his eléve must not suspect that there is such a thing as a lie in the world. Sweet innocence! he will find plenty of lies, and falsehood, and deception too, when he shall enter upon the scene of life; and perhaps it were better that he should learn the distinctions in theory, before he suffers from them by experience. But children of five years old are not deceived by fables, more than by the parables in scripture. If Jotham makes a bramble talk, why may not Æsop? And children of ten are no more misled by the Gods of Ovid, than men are by the miracles of Apollonius or Creeshna.'

These sentiments had been formerly stated by the author to the late well-known Mr. Jones of Nayland, who was among the number of those who wished to see a reform in our public schools; and Mr. Jones fully admitted their force. Dr. V. properly observes that the charge substitutes Pagan for Classical instruction; and that no evil consequences are likely to result from the use of Pagan authors, if the Master be careful to point out the defects of their moral system, and to shew how infinitely their religious notions fall short of the word of God. A remark which we shall now quote appears to us to carry great weight in favour of the Doctor's argument:

The luminaries of the Church in all ages, from Bede to Roger Bacon, from Bacon to the Reformation, and from the Reformation to the present hour, were all formed upon classical instruction. And if the writings of our English Divines stood higher than all others in the estimation of Europe, for solidity of reasoning, and superiority of composition, what other cause can be assigned for it, but the excellence of the models by which their style was formed, and their judgment corrected?'

The question which now presents itself is, whether, in the midst of these false notions of religion impressed by Pagan authors on juvenile minds, a sufficient provision be made to engrave, more deeply, a knowlege of true religion; and Dr. Vincent's reply to the third Charge will, we are persuaded, satisfactorily resolve this doubt.

The third Charge states that public schools are guilty of a systematic neglect of all religious instruction.-In answer Dr.V. observes that, according to the statutes of Westminster School, prayers are performed, including graces, ten times a day: comprehending nearly the whole service of the Church, and as attentively observed as the levity of youth will admit.-Since the statutes enjoin this frequent compliance with the outward duties of religion, they cannot well be omitted: but we are of opinion that a revision of the statutes on these points would be a salutary undertaking; because we cannot help thinking that the piety of our ancestors, in making so bountiful a provision for the external ordinances of religion, tends, though sincerely

designed

designed to the contrary, to choak the good seed, rather than to aid it in yielding fruits of increase.-Surely it cannot be urged that there is any deficiency of religious instruction at Westminster School, when we hear of the sacred exercises which are performed, of the attention exerted in teaching and explaining the Scriptures, and of the solemn preparation and serious instruction which take place previously to the celebration of the Lord's Supper:

This is a duty, my Lord, most painfully and energetically per formed; prayers are selected for the purpose; and, in addition to the other offices of the day, performed, during the whole week previous, in the master's house; and upon one day in that week, a lecture or rather affectionate address, is delivered to them, in a manner which I wish your Lordship or Dr. Rennell could attest. I have, with very little exception, personally, for thirty years, executed this office, four times in every year; and I have every reason to believe, that it is acceptable, salutary, and efficacious."

From what has been advanced by Dr. Vincent in this defence, his readers cannot but be convinced that there is not a systematic neglect of religious instruction at Westminster School; and, if Masters in general are as atentive and as able in discharging the sacred duties of their office as Dr. V. confessedly is, the public will not easily be induced to withdraw their con fidence, or to doubt the propriety of intrusting children to their care. Whether, generally speaking, many points of discipline in our public schools might not be better regulated and enforced; whether the general conduct of youth in these days, their great expences, their morals, the liberty allowed to them, &c. &c. might not be laid under greater restraint with much advantage to the rising generation; we shall leave others to decide. We would neither, on the one hand, train them up puritans and fanatics, nor, on the other, rest satisfied with teaching them religion merely as a branch of human science: but we would have them accustomed to see, in their Masters, an exemplary pattern of piety, meekness, and charity; and in their own persons they should be required to render due obedience to the rules prescribed, and to practise as well as to learn the obligation to practise those moral duties which, in our acceptation, constitute the sum and substance of what is called Vital Religion.

ART.

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ART. XVII. Remarks on the Rep. Dr. Vincent's Defence of Public Education: With an Attempt to state fairly The Question, Whe ther the Religious Instruction and Moral Conduct of the Rising Generation are sufficiently provided for, and effectually secured, in our Schools and Universities: Together with the Sentiments of several late Writers, and others, on this important Subject. By a Layman. 8vo. 29. Hatchard.

INCE an advocate, who takes a personal interest in the cause for which he pleads, may reasonably be expected to intermix his own feelings with the question, as well as to state it in the most favorable manner; it becomes those who are the umpires to beware, lest, by sympathizing with the defendant, they espouse and patronize his very faults and imperfections; and before they pass sentence, they ought to weigh, with care and impartiality, the arguments which may be adduced on the opposite side. The candid, serious, and respectful manner, in which the author of these Remarks ventures to offer his objections, intitles him to this indulgence:

Awed (he says) by the superior fame of him, on whose work I am about to comment; and aware of my own inability to do justice, to my subject, I have long waited in the vain hope of seeing the task. undertaken by some abler hand; and similar motives induce me, still to withhold my name. Should my observations be weakened by my insignificance, in the same proportion, in which bis have derived force and effect from his station and character; the plainest truths must sink under such accumulated disadvantages.

But though I fight in a mask, I will endeavour to fight fairly, nor have I any inducement to do otherwise. A stranger alike to Dr. Vincent and his opponents; if I respect them for their talents, I honour him for his long and unremitted exertions, in a most laborious and arduous office. And though my plan will compel me to state. objections to several passages in his tract, I hope no one will suppose me insensible to its beauties; or capable of perusing without admiration the pious praise of that able champion of our faith, Mr. Jones of Nayland; the eloquent and grateful testimony of the talents and admonitions of the venerable Metropolitan of York; or other passages no less worthy of their author.But I must quit this pleasant path fer one beset with thorns and briers. 9* •

He then proceeds to point out the personal reflections which Dr. Vincent has made in various passages of his defence.-The Doctor's vindication of the use of Pagan authors is next canvassed with much ability; and though the Layman is as unwilling as Dr. V. to exclude those excellent models, to substitute Prudentius for Virgil, or Gregory Nazianzen for Homer, yet he justly remarks that Pagan authors contain many objec tionable parts in a moral and religious point of view; and he judiciously ades, Maxime debetur pueris reverentia."way

rentia.

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1

The valuable hints, which this author has suggested on the above subject, are well worth the attention of all superintendants of schools. We would on no account exclude the beautiful models of Greece and Rome; to which, we are persuaded, the moderns are indebted for whatever they possess of classical taste, as well as for the critical knowlege of the force and meaning of various passages in the sacred Scriptures, to which they have attained: but how far an index expurgatorius might be employed with success, in pointing out to the editors of school-editions of the classics certain passages for omission, deserves much deliberation.

In our review of Dr. Vincent's defence, we mentioned but slightly the unguarded expressions and the warmth of temper which he betrayed; and we shall allow the reader of the present pamphlet to form a judgment for himself, from the full and able discussion which they have here undergone. A single extract will be sufficient to shew whether there be any force in these strictures, and whether they be written with discrimination:

But let us now advert to what is in fact the pith and marrow of the Work-I mean Dr. Vincent's defence of himself, and of that School over which he so ably presides.

Of himself he says, "I am too old for reformation;"" I can. not now change my method, my habits, or my opinions;" "I acknowlege no delinquency or neglect."

Perhaps this might as well have been omitted; perhaps a differ ent declaration would have better become the servant of a Master, who was meek and lowly in heart, and who exhorts his disciples to learn of him.

Dr. Vincent admits, that Neglect, Vice, and Evils of various sorts, exist in his School.-Can none of these be avoided? Can none of them be diminished? Surely, while such exist, a resolute resistance to all reformation cannot be justified. Surely, at the close of the scene, to have remedied one evil, or checked one vice, will produce more comfort and conscious satisfaction, than any defence of Public Education.'

Leaving Dr. Vincent, the author now examines the question, whether or not a sufficient provision be made for the religious instruction of youth in our public schools.-By quotations from several eminent writers on the subject, and by observations of his own, which evince much good sense and judgment, he determines this inquiry in the negative.

From the consideration of schools, he next proceeds to remark on the religious discipline of the Universities; and there, also, he discovers material defects in the little regard which is paid to religious education; although he admits that outward. forms of religion are not neglected in those seats of learning.—

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