scholastic philosophy; who could not amalgamate mystery with revelation, or palpable contradictions with evident truths; and leaving these, left also those temporal but important matters, which are to many, the whole of religion. They left with equal indifference, the splendid episcopate or humbler kirk; and rejected the control of priestly presbyterianism, as well as the pride of pompous prelacy.

How is it, that so many bright and master-spirits have embraced Unitarianism, though thereby sacrificing all apparent means of existence, and forsaking honour and affluence, for trial and suffering; though feelingly aware that obloquy and persecution must be their portion; though their names were cast out as evil, and themselves shunned as walking pestilences; though the heart and the affections were severely lacerated by the rude snapping of the endearing ties of friendship and kindred; and though they became as aliens in society, and all the bonds which united man to his species, were apparently sundered for ever? What cause can be found sufficiently strong, to produce such results, adequate to such fearful consequences? What the motive to which such actions are legitimately attributable? What! but that Unitarianism is the truth of Heaven; and was embraced as such by men, who respected that truth for its own sake; who held their consciences sacred, and believed it to be their incumbent duty, to avow the result of their sincere investigations, regardless of the consequences. And who, therefore, embraced Unitarianism, though neglected and despised by the world; who shunned it not, though its portion was bitter adversity. And they shall have their reward. When the Saviour shall collect his followers from the north and the south, from the east and from the west, then shall these good men, made perfect, be received by him, because they bore their sincere testimony amidst sufferings, anguish, and tribulation, inasmuch as during their earthly pilgrimage, they were not ashamed of a crucified Messiah, nor of his words.

Is it not, then, an antecedent probability of the truth of Christian Unitarianism-that, rejecting preferment, popularity, and wealth, for poverty, obloquy, and reproach, Priestley, Jebb, Lindsey, Wakefield, and numberless other worthies of the same unbending integrity and unshaken firmness, enrolled themselves as her defenders? Do not those doctrines deserve an impartial consideration, which were believed to be the truth by Newton, Locke,

Lardner, and Milton? Ought that system to be lightly neglected, which can produce instances of conversion from orthodox tenets, simply by a diligent study of the Scriptures?* which can point to an Hindoo Brahmin, as raised up by Providence, to promulgate the fundamental truth of the Divine Unity, in regions of polytheistical idolatry; and to be supported by an indefatigable coadjutor, converted from a Trinitarian Missionary to a Unitarian advocate? And lastly, can that faith be treated with indifference-will it not, does it not, command and obtain even unwilling attention, by its onward march, its gradual progression, its increasing strength? The trophies it possesses, the laurels it has already won, may be found by referring to those numbers of conscientious, and talented, and educated men, who were nursed in orthodoxy, and imbued with the perversions and corruptions of Christianity, so commonly mistaken for the true system of the well-beloved Son of God; but who, abjuring their errors, avow themselves Unitarians, and advocate the glad tidings of the blessed gospel, the Unity of the Godhead; the Messiahship of Jesus, the Christ, the man of Nazareth; and the free unpurchased grace of a God of love.

Let the champions of orthodoxy produce equal testimonials to the truth of their creed, before they triumph in assumed victory. And let them not boast when buckling on their armour, as if they were putting it off.

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On Education.-No. 1.

D.

EDUCATION, in the abstract, is not less comprehensive than momentous; it being the medium by which man gains possession of all his experience, from the first to the last moment of his existence. In general, however, the term is limited to that early period of life, when certain branches of knowledge are by various methods made familiar to youth, and a stock of associations and ideas thereby acquired.

Taking education in this limited sense, that only can be correct, which is adapted to the probable future situation of the individual; which, viewing the duties which he will be hereafter called upon to fulfil as the end, selects as the

See, The Rise and Progress of the Unitarian Doctrine, at Rochdale, Newchurch, and other places, by John Ashworth. Also, Eaton's History of the York Baptists.

means, all that will be conducive to his usefulness generally, and add to his comfort and happiness particularly.

And it is highly gratifying to observe the correct views which are gradually pervading society, on this important subject. A high authority, indeed, asserts it to be "every where among enlightened men, a subject of the deepest complaint, that the business of education is ill performed; and that, in this, which might have been supposed the most interesting of all human concerns, the practical proceedings are far from corresponding with the progress of the human mind. It may be remarked, that, notwithstanding all that has been written on the subject, even the theory of education has not kept pace with philosophy; and it is unhappily true, that the practice remains to a prodigious distance behind the theory."* Still an amazing revolution in the opinions of the thinking part of the community, is so apparent as to be undeniable, and the change, judging from present appearances, will in time be general through all classes. The wonder is, that an object confessedly so important, with regard to the real welfare of man, has not long ago received that investigation which it so richly merits; and previously gained that attention, which the friends of the human race are now affording it. It has been too long left to the uncontrolled guidance of system-mongers and pedants, proverbial for the pertinacity with which they cling to misty perplexing rules and abstruse systems, those erudite monuments of the wisdom of our ancestors, whose questionable utility is lost in the venerable antiquity of their origin. Education is, or was, metamorphosed into a kind of Shibboleth, to be pronounced after the fashion of bygone centuries; any attempt to modernise whose phraseology, is a crime unpardonable; but to endeavour to emancipate the minds of the rising generation from its unhallowed thraldom, a deed subversive of all moral culture and wholesome discipline! Hence but little real improvement could rationally be expected from, or was really achieved by, those who, a priori, might be supposed from their intimate connection with the subject, to be the first to remedy its defects, supply its deficiences, and increase its benefits.

* Essays, &c. by James Mills, Esq. In one of which, on Education, the author defines its object to be, the production of the greatest possible sum of human happiness; and that, to be properly directed, it should encourage, fix, and promote those associations of ideas which lead to that result, and weaken or destroy the contrary.

These trammels are gradually diminishing; and are rarely to be found in their ancient oppressiveness, save, perhaps, in universities, collegiate schools, and endowed foundations of somewhat the same monkish aspects. The fact is, mankind are becoming wiser. For the general intercourses of, and duties due to, society, it is discovered, that much of the best part of life, that which is susceptible of the most vivid and lasting impressions (an invaluable combination) is absolutely squandered away; that the acquisition of dead languages are of little use in after life; and that an acquaintance (in the original) with the disgusting intrigues of heathen deities, is a no very enviable accomplishment. It is discovered, that if aught of good can be extracted from the customs, manners, and opinions of Greece and Rome, that good may be obtained by an immense proportion whose time is now worthlessly consumed; and at a far less expense, too, by consulting translations.*

If, indeed, Greece and Rome were models of perfection in moral and physical science; if nothing could be added to their knowledge; no improvement effected; and if their authors could not be translated into plain English; some plausibility would attach to the system, which requires all youth to become acquainted with the classics, ere they can claim to be considered educated. But this is not the case. Knowledge adapted to a mixed estate, and limited monarchy, like that of Britain, cannot be plentifully gathered from the records of a turbulent democracy, or the deeds of imperial tyranny. The gross licentiousness of the ancients, is certainly not a fit school in which to study morality; nor the excesses of heathen sacrifices, and the latitude granted by its innumerable festivals, a proper basis on which to found a knowledge of the attributes of Deity, or the precepts of Christianity.†

* This statement receives a practical illustration, in the falling off in the number of scholars, at the Grammar School of this City. It is now seen to be necessary, in order to keep up its standing, that the boys should be taught something else than mere Latin and Greek. We wish well to the propositions lately submitted to the Committee of that Institution by its Convener, though, we think, the plan should be even yet more extended.-Ed.

+ It is well deserving the consideration of the friends of Scriptural truth, whether this sort of preparatory study, may not be one cause of the continuance of superstitious ideas in religion? The mind early imbued with the ideas of the incarnations and metamorphoses of the gods of Greece and Rome, almost unconsciously falls in with prevalent miscalled Christian opinions of a similar kind; or, at any rate, feels not that moral shuddering at such heathen conceptions, which the uneducated mind will naturally experience.-Ed.

Where, then, is the real benefit, which is afforded by an acquaintance with the dead languages? A more correct knowledge of English is not thereby acquired, than may be gained by other methods. The most profound linguists have occasionally afforded lamentable examples of ungrammatical composition in their mother tongue; and the great Lexicographer himself, might have learned from the "Diversions of Purley," that a knowledge of the Saxon, is as essential to the English philologer, as the much lauded dead languages. Do these subjects possess such unparelleled perfection, by teaching to think? They may do so to a certain extent; but low, indeed, are the materials of thought, if they can only be supplied from grammars and lexicons; if analysis and induction can only be correctly attainable, by studying the inflections of verbs, the composition of sentences, the idioms, and rationale of even learned languages. The absurdity of such conclusions is apparent. The accomplishments of (British) literature; the discoveries of science; the arcana of the arts; the innumerable varieties of general information, need not be cast aside as utterly worthless, for they likewise afford materials for thought, and which arising from combined ideas of things, will be of far greater utility, than can result from that thought which arises merely from combinations of arbitrary signs.

It is, indeed, asserted, that the acquisition of the learned languages, (learned!) are "useful means for the purposes of culture and discipline;" and that some species of severe study must be assumed, for the purpose of acquiring those habits of attention and industry, which are essential to education. In other words, that the learned languages, which require both study and attention, are the "rudiments of sound education." This is an unqualified assumption; and if the definition of education, at the commencement of this article, be correct, it is false. We shall in time recognise as learned men, individuals not versed in what are called the learned languages; nor will those be necessary rudiments of a sound education. We are discovering, that it is possible for a man to think, though no Latinist; to obtain a thorough knowledge of natural philosophy, or political economy, without being a Grecian; and able to gain a respectable acquaintance with polite literature, although so pitiably ignorant, as not to know the difference between Arabic and Hebrew.