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question (p. 4), we beg leave to think differently; and therefore hesitate not to refer to it as containing observations directly affecting the point in contest, and by no means refuted in the present publication. We must confess, that we have not been able to contemplate, without surprise, the apparent triumph with which Dr. Kipling produces objections against Calvinism, which have been urged and discussed from the infancy, and through all the succeeding ages of the controversy, and which, if they have never been answered, may yet be supposed incapable of conveying either information or conviction. But the Dean may be asked, whether he himself does not admit doctrines which he is utterly unable to reconcile with each other, and which, if they were separately pursued to their legitimate consequences, would not terminate either in absurdity or impiety. We allude to the doctrines of the divine perfections, and the origin or existence of evil.

We take the liberty likewise to remind Dr. Kipling, that to estimate the sentiments of the bulk of modern Calvinists, by the tenets of the Reformer from whom they derive their name, is not a less fallacious procedure, than to determine the doctrines either of the generality of modern Arminians from the writings of Arminius, or of modern Socinians from the writings of Socinus.

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with emphasis the expressions, "godly faction," lying and slandering,' "such is the religion of saints," (p. 7, note); and raising his tone, he represents us further, as a party, as the founders of a schismatical Church, as enemies to that of the establishment, and as leagued together with the Evangelical Magazine and Critical Review*, to accomplish a purpose which cannot be effected without the effusion of royal blood. Yet Dr. Kipling charges us with scurrility!!! Does not this seem to justify the opinion we ventured to advance in our preface (p. vii), that the Doctor "must possess some mode of interpreting language peculiar to himself?"

But to be serious upon a serious subject, we challenge the Dean of Peterborough, or any one similarly affected towards us, to produce a single passage in the Christian Observer, which betrays a disposition hostile, either to the established government, or the established church. We defy either the one or the other to prove, that the Christian Observer does not, in whole, and in every part, in the entire spirit which it breathes, and every sentiment which it expresses, or inculcates, most decisively exhibit, and in the most effectual manner recommend, a sincere and fervent attachment to each part of the venerable constitution under which we live. And we have a right to expect that the serious charge, which has been alledged against us, should be either substantiated by sufficient evidence, or openly retracted by our accuser, under pain of his being considered as the author of-we know what we are about to say; but we forbear, recollecting that some indulgence is justly due to the feelings of a fond parent, outraged by, what he no doubt conceives to be, the unjustifiable rigour of the discipline which we have exercised on his favourite child.

In our preface to the first volume (p. vii), we took a short notice of the pamphlet before us, and adverted to the charges of scurrility, misrepresentation, and disaffection to the constitation in church and state, brought against us by its author. The charge of misrepresentation has been already answered. To the other charges it is more difficult to reply, as the Dean has not condescended to specify the grounds on which he has thought proper to prefer them, but has cautiously We should have thought it necesconfined himself to vague and general sary to enter upon a more detailed accusation. Of all the qualities, how vindication of our review of Dr. Kipever, ascribed to us, SCURRILITY is the ling's former work, had not our relast we should have thought of. Ve- ply been, to a considerable degree, anrily, to that distinction we despaired of ticipated by a writer who styles himever making any successful preten-self ACADEMICUS, and who, in a pamsions, and our moderate ambition was phlet lately published at Cambridge, sufficiently gratified by admiring the very satisfactorily exposes the fallacy able exercise, and brilliant effects, of of much of the Dean's reasoning, and it in others.

Dr. Kipling in an extract, evidently intended to be applied to us, marks

*The British Critic, it seems, is under suspicion.

the weakness of many of his conclusions. Had Dr. Kipling been so fortunate as to see the work of ACADEMICUS before he ventured his Appendix into the world, he would probably have abated somewhat of the merciless severity of his castigation, and lowered, at the same time, the lofty tone of his pretensions. He will now find ample employment for those syllogistic weapons, with which he has been carrying on the attack against the Christian Observer, in combating the arguments of ACADEMICUS, whose pamphlet will shortly pass under our Review.

LXIX. A Defence of Public Education, addressed to the most Reverend the Lord Bishop of Meath, by WILLIAM VINCENT, D. D. in Answer to a Charge annexed to his Lordship's Discourse, preached at St. Paul's, on the Anniversary Meeting of the Charity Children, and published by the Society for promoting Christian Knowledge. Third Edit. London. Cadell and Davies. 1802. pp. 48.

A DEFENCE of public education seems to promise a wider range of discussion than is to be found in this pamphlet, a considerable portion of which is unfortunately occupied with personal controversy. In the anniversary sermon, published three years ago by the Society for promoting Christian Knowledge, Dr. Rennel feelingly lamented the defectiveness of religious instruction in many of the public schools, and decidedly referred the origin of those evils, which are most to be dreaded, to a pagan education, under Christian establishments, and in a Christian country. In order to inforce his opinion, he adduced the authority of the late Mr. Jones, who, fearing that classical theology would supersede Christianity among men of liberal education, addressed to Dr. Vincent some considerations on the religious worship of the Heathen. By quoting this publication, Dr. Rennel appeared to intend to point his remarks, which, in other respects, were general, against the head master of Westminster. If this was really the intention of the preacher, his authority was not happily chosen; for upon Dr. Vincent's stating, in a private letter to Mr. Jones, the impropriety

of supposing that reading pagan authors constituted a pagan education; and explaining the course of religious instruction at Westminster, that venerable divine admitted the exculpation of his friend; declared his appro bation of the propriety and consistency of his plan; and exhorted him to pursue it.

With a view to rectify mistakes, and refute charges injurious to the character of public schools, Dr. Vincent prepared an answer to those parts of Dr. Rennel's sermon which related to education. By the interference of some mutual friends, Dr. Rennel was induced to admit that his remarks were not applicable to Dr. Vincent, or to Westminster School, and this private acknowledgment was accepted by Dr. Vincent as an adequate apology. Dr. Rennel, however, soon after reiterated his former censure, in a letter to the Board of the Society for Promoting Christian Knowledge, a circumstance which was overlooked by Dr. Vincent till two years afterwards, when the Bishop of Meath having asserted in a note to a sermon, preached on the same occasion, that he should have spoken on the sad degeneracy of public schools, and their systematic neglect of religious instruction, but that he found the subject anticipated by Dr. Rennel, Dr. Vincent deemed it necessary that a public answer should be given to the charges of these eloquent preachers: he therefore requested the Society for Promoting Christian Knowledge to circulate, together with their annual packet, containing the Bishop of Meath's discourse, a note desiring the members to suspend their judgment on the point in question till the other party could be heard. This request was not granted by the Board, and Dr. Vincent seems to intimate that it was rejected through the influence of the Secretary; but no reason is assigned for this suspicion, which is injurious to the character of a man distinguished for the punctual performance of his official duty. None who are acquainted with Dr. Gaskin will read the passages which relate to him without regret: irony is ill employed in attempting to diminish the respect due to his character; particularly as his fault seems to have been no more than an unwillingness to become a partizan in behalf of public schools.

From the circumstances which led to the publication of this Defence, we recur to the arguments by which it is supported, and certainly the bare statement of the course of religious instruction pursued in Westminster school proves, that there no young men are permitted to remain in "elementary ignorance of Christianity." The narrowness of our limits prevents our transcribing, as we should gladly have done, those parts of Dr. Vincent's Tract which state the nature and extent of the religious instructions given to the youth of Westminster. We, however, think it due to Dr. Vincent, to observe, that when we consider the established course of catechetical instruction (p. 46) in that seminary, the frequent return of devotional exercises, (p. 33), and the care with which the Scriptures are explained to all who enter the school, (p. 35), we must acknowledge him to have repelled the charge of systematic neglect of religion, as far as it respects himself. And when to these means of conveying Christian knowledge are added Dr. Vincent's voluntary and gratuitous labours-the exposition of the Catechism; the habit of applying every passage in Scripture to instruction, as soon as the pupils are of an age to comprehend it, (p. 36); the pains which are taken to make the evidences of Christianity familiar to them, (p. 37); the lectures given by Dr. Vincent himself in Passion Week, on some important and suitable part of the Sacred Writings, (p.33); the assiduous care with which he states that for thirty years he has been accustomed to prepare the youths for the participation of the Lord's Supper, (p. 39); and lastly, the daily custom, of contrasting as they occur the errors of paganism with the truths of Christianity, of shewing the blessing of a revelation when human reason deplored its inability to determine whether there was a future state, and of explaining the necessity of motives to virtue more powerful than any which mere nature could supply, (p. 25): when we consider all this, it is impossible to deny that Dr. V. has much more than exculpated himself from the imputation of negligence, Still, however, it is natural to enquire whether any great effect has resulted from this labour and earnestness. Are the boys in this seminary distinguished for sober-mindedness,

virtue, and religion? That much evil is prevented, and that vice is to a certain degree restrained, will not admit of doubt. But there is a wide difference between forbearing to be vicious through restraint, and being religious; and Dr. Vincent himself seems aware that the vicious conduct of many boys under his authority will afford a pretext for impugning the wisdom of his system of religious instruction. He admits the want of ge neral success in bringing youth under the obedience of the law of Christ; but experience, he adds, has nevertheless satisfied him that his labour is not in vain, and that the fruits of righteousness will appear in the subsequent periods of life. “Education can no more extinguish vice than law; but every good government, and every good institution of learning, aim at the correction of the governed. And if you ask whether we perceive the immediate effect of our endeavours, I must answer with hesitation. For we cast our bread upon the waters, but we do not expect to find it till after many days. We experience no instantaneous conviction or conversion, nor do we hope it; and if we asserted it, it might be justly replied, that it is easy to make boys as well as men hypocrites, but very difficult to make them religious. As far as my own observation serves, it is the seed sown which is to ripen for the harvest, when the age of reflection shall arrive." We own that we read the above passage with regret, and with some suspicion derived from it, that there must have been some defect in a system of education which appeared so greatly to fail in its object. Instantaneous convictions and conversions we admit should be the objects of suspicion and scrutiny, as they often arise merely from transient impressions made on the imagination: but surely we might hope, if the system both of Dr. Vincent and of his school were such in all respects as a judicious Christian could approve, that at least some instances might be found of that more deliberate and solid, as well as abiding change, which it is the object of Christianity to produce in the human heart. It is not surely necessary that the seeds of religion, sown in the youthful mind, should always remain dormant till mature age; on the contrary, we believe that they are often found to spring up and produce, at an

early period, fruits which are unquestionably of Christian growth.

Uniformly or very frequently to expect this happy effect from a religious education, at a very early period of life, would argue little acquaintance with human nature, and would be to hope against hope; where, however, no immediate effects whatever of a decisive kind are produced, it fairly may be inferred, that there are some defects which require amendment, or some obstructions which ought to be removed. Not to indulge in conjectures as to points in the system or conduct of instructors on which we have not the means of judging, we would observe, that one great defect in all public schools is the want of power to repress what is evil in boys, during the hours of leisure. The youthful mind requires constant superintendance, in order to mould the character; and even then the influence of companions may counteract the best system of education, and the utmost vigilance of the teacher. The Moravians have, however, powerfully proved to the senses of mankind the extraordinary efficacy of patient watchfulness, and unremitting assiduity, in forming habits, and fixing principles.

The ill judged liberality of parents is another evil of great magnitude. When boys possess the necessaries and comforts suited to their age, what propriety can there be in allowing them the means of procuring luxuries (to say nothing of sensual gratifications) which enervate both body and mind, indispose them to the labour which is requisite to acquire learning, and unfit them for the proper discharge of the duties of any station in society? The cant respecting meanness has destroyed thousands. But is it necessary to make boys sensual, selfish, and dissipated, that they may avoid a shadowy bug-bear, whose nature is perpetually varying, and which sets definition at defiance?

Acting plays also, and such plays as those of Terence in particular, cannot, in our opinion, be favourable to decency of deportment, much less to pure and undefiled religion, and may, perhaps, furnish one of the reasons of the apparent failure of Dr. Vincent's religious labours. It is, undoubtedly, a powerful mean of counteraction. There vice is blended with qualities too pleasing to excite detestation; and a desire to catch the man

ners of bad men for representation leads the way to an imitation of their character. "Our education," as Mr. Law justly observes, "should imitate our guardian angels, suggest nothing to our minds but what is wise and holy; help us to discover, and subdue, every vain passion of our hearts, and every false judgment of our minds.” xviii. chap. Ser. Call.

In perusing this pamphlet we met with some incidental observations to which we felt strongly inclined to object, as being inconsistent in our view with truth, and as having a tendency to give some countenance to prevailing errors. "That the majority of us, for instance, "is always on the side of virtue," if by virtue be meant Christian holiness, and we know of no other which is not the mere counterfeit of virtue, appears to us a proposition, the fallacy of which is equally testified by scripture and experience. Such expressions, however, may possibly be the effect of inadvertence.

We would also remark, that this pamphlet, which satisfactorily exculpates Dr. Vincent himself from the charge of having neglected religion, does not prove the general charge against public schools to be ill founded; nor does it attempt to decide the important question, whether a public or private education be the most eligible.

LXX. Reflections and Exhortations adapted to the State of the Times: a Sermon, preached to the Unitarian Congregation at Hackney, June 1st, 1802; being the Day appointed by Proclamation for a general Thanksgiving to Almighty God, for putting an End to the late bloody, extended, and expensive War. By THOMAS BELSHAM.

The Right and Duty of Unitarian Christians to form separate Societies for Religious Worship: a Sermon. By THOMAS BELSHAM. London. Johnson.

Ir is observed in one of these sermons, that " persons under the influence of religious error are objects of compassion, not of contempt, and are to be treated with indulgence, not with asperity." We approve the maxim, and sincerely desire to adopt it, with a reference to the author before us.

We consider Mr. Belsham as greatly misled by the influence which he specities, and therefore feel for him the compassion which he would recommend: and if the interests of religious truth, and the requisitions of honest criticism should forbid us to be absolutely indulgent to all his errors; we trust that we shall not exhibit the asperity which he so reasonably de

precates.

To every attentive reader of the former of the above-mentioned sermons, it must be obvious, that the sober moralist and theologian seem, for the most part, lost in the impassioned politician; and that many of the pages of this short discourse present the aspect, not of a pre-composed sermon, but of an unpremedilated parliamentary harangue.

In the very opening of the discourse, and when it might be supposed, that the ardour of the writer's mind could scarcely have been kinded, we meet with such strains of declamation, as prepare the reader to expect (what, indeed, he will find) more sound than meaning, more assertion than proof, and, in some instances, more invective than argument. Indeed we seldom look for much coolness of disquisition, or much moderation of temper, when we observe a writer, as is the case with Mr. Belsham, prone to an accumulation of epithets; especially if he exhibit a predilection for those of the superlative degree (p. 1 and 2).

The inflated style of this discourse renders it as little gratifying to a reader of taste, as to one of piety. Christian verity is obviously sacrificed to mere rhapsody, when we are told, that as long as the counsels of the late ministers maintained an ascendancy, the horrors of war would have been perpetuated, and peace would have been banished from the world," and Christian simplicity, as well as Christian dependance upon Divine Providence, are exchanged for French gasconade, when it is said, that "Britain united, and true to itself, is a match for a confederate world." The energy of our national character, and the greatness of our national resources, are blessings, which we are warranted in, rating very highly, and which we are bound most thankfully and devoutly to acknowledge. But such hyperbolical language as that of Mr. Belsham is little suited to theo

logical discourses of any kind, and should be left to bad poets, who enjoy a prescriptive right to use bombast as a substitute for sublimity.

In the 15th page of the sermon before us, we are told, that during the late revolutionary tempest,

prison, and treated with unnecessary and unusual rigour, for charges which were never specified, and against which they were allowed no opportunity of self-defence; and they sustained material injuries, of which they were restrained from obtaining redress. Severe statutes were enacted, and harsh sentences were passed upon individuals, some of whom were and the highest literary reputation, whose men of the most unblemished character, principal offences were verbal indiscretions; and such sentences were sometimes

"Many individuals were thrown into

carried into execution more rigorously than the law required, or the case would justify."

It would be an unnecessary waste of time to point out the misrepresentations contained in the above passage, nor in another in the same page, where Mr. Belsham, with a reference to the same period, observes, that

"Severe restrictions were laid upon public discussion, upon liberty of speech, and liberty of the press, &c. &c.”

That restrictions were imposed is true; and if they were thought severe, it must have been only by those "partisans of popular reform," whose "im"had a direct prudent measures" tendency to introduce confusion and anarchy." (See Mr. Belsham's concessions, respecting these persons, at the 14th page).

In our examination of this sermon, one circumstance forced itself upon our notice, which deserves to be pointed out. There is, of course, a text, taken from scripture, at the beginning of this discourse; there are also, at the end of it, three lines, which are marked with inverted commas, as a connected quotation from scripture; but which are, in fact, for the most part only a free imitation of detached texts*; there is, moreover, a verse

fended, as a scholar, at such incorrect *Mr. Belsham would, probably, be of

made from the Bible (see also p. 37). Unquotations from a classical author, as he has acquaintedness with the scriptures cannot be admitted as an apologetical plea for misquoting them; for a man who never opened the Bible before might quote it

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