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however, arose, in which important practical consequences were involved, his attention was soon excited. Of this nature was a discussion respecting the religious education provided at our public schools, occasioned by a sermon preached by the present dean of Winchester, which contained some severe remarks on the mode pursued at Eton, and at the other great schools. This was followed by the bishop of Meath, in preaching before the Society for promoting Christian Knowledge, who then took occasion to repeat the charge made by the former writer, and urged strongly the criminal neglect of religious instruction, where a due attention to it is so highly important. The occasion on which this sermon was delivered ensuring it a very extensive circulation, Dr. Vincent, with a laudable zeal for the honor of a school to which his laborious life had been devoted, and indignant at an accusation to which he was not disposed to plead guilty, replied with some severity, defending the course pursued at Westminster, and elsewhere, as fully sufficient to rescue these schools from the smallest censure. This defence appearing to Mr. Bowdler haughty in its tone, rather than satisfactory in argument, and the subject being one of the very first importance, he put forth some "Remarks" on it, "with an attempt to state fairly the question, Whether the religious instruction and moral conduct of the rising generation are sufficiently pro

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vided for, and effectually secured, in our schools and universities ?". -"Maxima debetur puero reverentia" is (as it were) Mr. Bowdler's text; he argues that much more is required than has been brought forward by Dr. Vincent, to vindicate public education at our schools and universities from the charge of defectiveness in these important points. It is not necessary, in this place, to enter into the subject, several of the occasions of censure, mentioned in the pamphlet, having been since removed. The writer's opinions may be deduced from the following passages.

"In contemplating the characters of both boys and men in the higher classes of society, the most general and radical defects appear to be, the want of devotion, and the not making Religion the rule of life. Too many, I fear, have not that habit, which ought to be taught in infancy, and continued till death; the habit of falling on their knees every night and morning, to ask pardon for past offences, and grace and protection for the time to come. Others again, though neither infidels nor profligates, seldom think of God or Religion, unless, perhaps, on Sunday mornings; trusting the whole conduct of their lives to their feelings, or to the imperfect, and too often false morality, which they have picked up from ancient, or (what is worse) modern philosophy instead of subjecting every intended act, to be tried by the example and precepts of Christ. These evils, if I mistake not, have their origin in the neglect of private Prayer, and of reading the Scriptures. Every boy should be obliged to learn by heart a short form of morning and evening prayer, suited to his age and situation; and no

pains should be spared to inculcate the duty, and enforce the practice, of repeating these as regularly as night and day return, meekly kneeling on their knees. In the lower forms, if one hour on Sundays, and festivals, and on one or two other days in each week, were devoted to the reading of the Bible, accompanied with a short explanation by the master, and ending with just so much examination as might secure attention to the lecture, the best and most lasting effects might be produced. The boys would not only become acquainted with the historical facts, and moral maxims, but being freed for the time from the difficulties attending a foreign tongue, would readily receive the instruction, and relish the beauties, pointed out to their observation by the comment of the master. The same hour might in the higher forms be devoted to the study of the Greek Bible. And thus would they be furnished with the only sound and solid principles whereon to found their future conduct. But, alas! what can preserve them from the dangerous poison of impure ideas, adorned with all the charms of elegance and harmony, and presented to them mixed with the noblest sentiments of honour and virtue? No human power or wisdom-for he that toucheth pitch shall be defiled therewith.' And defiled they are, and defiled they must be, so long as such books are put into their hands.

"What then is to be done? Are we to banish from our schools most of the Latin, and several of the Greek poets? If the question be, whether the morals are to be corrupted for the sake of polishing the understanding, it admits of one answer only, on Christian principles. But is this case remediless? Why cannot these authors be cleared of their impurities, and rendered safe as they are delightful? In some instances this might easily be done, with little diminu

tion of the bulk, and less of the beauties of their works. Of others, though more must be omitted, still the finest parts might be retained. And, surely, something may readily be sacrificed to so essential an object. One book, indeed, there is, which no art of man can render fit for perusal; but which, by a strange fatality, all boys are compelled to read, and some to imprint deeply on their minds. Well would it be for them, and for the world, if the whole of it were committed to the flames. I allude not merely to its obscenities, though most detestable, but to its general plan and principles; particularly to that most dangerous of all artifices, the making virtue contemptible, by feeble sketches of correct characters, void of every brilliant quality; and vice popular, by combining it with wit and genius, and painting profligate characters in lively colours, calculated to charm and captivate the youthful mind. — How then can any clergyman justify putting Terence into the hands of his pupils ?"

"The habit of prayer, though in itself a good habit, may easily be rendered a very bad one. Prayers too long continued, or too often repeated, disgust the vivacity of youth; prayers read hastily and inattentively, become objects of contempt and ridicule; prayers not heard, not heeded, or not understood, can never edify; and by some even in Westminster school, Latin prayers cannot be readily and fully comprehended.

"The habit of reading the Scriptures is also most excellent but may not the using of them for translation into Latin, in the lower forms, render them odious to little boys, or reduce them in their esteem to the same rank with other

works, used for the like purpose? To me it has always appeared dangerous to degrade the Bible to a level with

other books; it is the Word of God, and as such entitled to all honour."

Many notes are added, which enter upon very important topics connected with the studies pursued at school and college, and the effects of them in after life. Among these is one which states the writer's notions respecting the proper mode of preaching to be adopted by the clergy, in a manner so exactly his own, that the reader may almost fancy he hears him speaking. After noticing the wide spread of enthusiasm, which has been carried into barns and fields, and introduced into churches and chapels, though in a milder tone; and the opposite error of preaching dry morality and the religion of nature, he goes on with allusion to these last:

"Some among us have contended for a rule of life, distinct from the knowledge of God, and of his will, and called by them morality, ethics, natural law, &c. And is this that Gospel, which Christ commanded his disciples to preach to all the world? Was it to this our clergy pledged themselves at their ordination? Did they not then solemnly declare their persuasion that the Holy Scriptures contain all doctrine necessary to salvation; and their determination out of the said Scriptures to instruct the people committed to their charge; and to teach nothing as requisite to salvation but what may be concluded and proved thereby? Did they not then solemnly promise to banish and drive away ali erroneous and strange doctrines, and to be diligent in

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