constitute a part, a considerable part we presume, of an association on which, as our readers may probably recollect, the Bishop of London conferred high praise in his last Visitation Charge. And from these circunstances, we trust, that Mr. Scott will not suspect us of a design to undervalue his work, if we consider it as chiefly calculated to extend and complete the benefits of a religious education. Viewing it in that light, we shall preface the extracts which we propose to make from it, with some remarks upon the progress of National instruction.

The early Reports of the Society for Promoting Christian Knowledge, which a correspondent has enabled us to rescue from oblivion, have shewn that the education of the lower orders, by means of Charity Schools, was carried a century ago to a much greater extent than is generally imagined. And therefore in addition to many valuable suggestions contained in the Reports themselves, and applicable, as we trust, to some of the few remaining deficiencies in the National System, we are also forcibly reminded of the possibility of an event which must be deprecated whenever it is mentioned, but which will become less likely and less alarming, the more generally it is contemplated. This event is the failure of the present admirable plans for the instruction and improvement of the poor. And though the interest so universally excited and cherished, and the admitted danger of suffering the poor to continue in their ignorance, and the stimulus of rival societies, and the intrinsic merits of the machinery, are circumstances which clearly separate the past times from the present, yet when we read, as in the circular letter for 1717, of Archbishops and Bishops earnestly recommending the charity schools; and remember how few traces of these schools could have been discovered after the lapse of half a century, the most ardent and san

guine may feel some little apprehension respecting the state of the National Society in the year 1900. We are not sensible of any inclination to become alarmists on the subject of our great grand-children, yet if some slight idea of danger were generally excited, we should not feel disposed to deride it. For it is the general custom to speak as if success were already obtained, and if the work is not brought to a happy termination, the failure will have proceeded from excessive and premature confidence.

If it was possible to discover the precise cause of the decline of the earlier schools, the lesson to be derived from their errors would be of first-rate importance. But this task, if it be performed at all, must proceed from abler hands than ours. The most that we can pretend upon the present occasion is to offer a few uncertain conjectures, and deduce a few comparisons and analogies, more or less applicable and correct. If the attention of the friends of education can be drawn to the subject, the end that we have in view is gained.

If we are asked how it is possible that the present zeal and earnestness in favour of universal education should subside, we answer that it may happen in two ways. The upper orders may cease to contribute their money and their time, either from not being able to perceive the good effects which they had anticipated, or simply from being weary of a good and great work. In the first case the blame will be cast upon the poor for persevering in their follies and vices, in spite of an improved education; in the secoud the rich will be justly condemned for returning to antient habits of indifference and selfishness, and sacrificing the greatest ornament and greatest security of their country. We would inquire therefore whether it be not highly proba ble, that the failure of the original charity schools originated from one

or both of these causes. If the connection between teacher and scholar finally ceased as soon as the latter was sent out to service, that is when he was between thirteen and fourteen years of age, and if his moral and religious conduct was not attended to by his master, he might easily fall into the habits of those with whom he lived, and grow up neither better nor worse than his fathers. This would be but slight encouragement to the patrons of the charity schools. And if their numbers had been originally limited to the more active Clergy, or the more benevolent Laity, the gaps which time must make in their ranks might not be readily filled up; and thus the institutions would dwindle down to nothing. Let it be observed, however, that we do not by any means take

upon ourselves to assert, that this was the case with the attempt that has been alluded to; for we have not the means of ascertaining the fact; and it is obvious from the extracts contained in this number of our journal, that the schools were seriously endangered by the political feuds of the age. Still they may have failed, for aught that the publie knows to the contrary, from the unimproved condition of the persons they had sent out into the world, and from the consequent diminution of superintendance and support.

From this danger the National Society may entirely escape, if two measures, warmly and repeatedly recommended by its best friends, be adopted by all its branches. The first is the institution of Sunday Schools, for those who are at work during the week; and the other, the largest practicable admission of lay Visitors to assist in the general management of the business. Objeetions are often urged against both these steps, but they all branch out from one and the. same stock; namely, the difficulty of bringing the measures to bear. Their inportance and value are not denied; REMEMBRANCER, No. 15.

but their practicability is considered almost hopeless. That the obstacles are serious, must not be denied; but they are not more serious than those which have been already overcome; and, like other giants, they are often most formidable at a distance. A large majority of the children leave our National Schools, before they are fourteen years of age, they have learned the rudiments of their religion, and can read and write; but they have still to go through the severest trials and temp. tations, and several years must elapse before their most intimate friends can feel well-grounded confidence respecting their conduct in life. If their principles have been formed, they are still pliable and frail; and if their principles are still to seek, the voyage has been commenced without a compass. Such children exposed to the vices of any of our large towns, may easily sink into so depraved a state, as to create no slight suspicion in the minds of the inconsiderate, respecting the real utility of education. That the children and the system may escape from the dangers to which they are thus exposed, let the connection between them be continued beyond its usual term. In towns, the young apprentices and servants, who have quitted the day-schools, might be assembled on Sundays, without any material difficulty. Many of them will come of their own accord, or with the encouragement of an occasional present of books. All might be brought together, if their masters would enforce attendance; and if the visitors took care that regular complaints should be preferred against such of the boys as played truant. The young people once assembled, the most formidable obstacle is overcome; but something still remains to be done. They are too old to be treated like children. They rejoice at their escape from the drudgery of school; and their Sunday studies will be not agree

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tures, in which Jesus Christ is set forth as a pattern of religious virtue. The reader is warned at the conclusion of the table of contents, not so to consider Christ as his pattern, as to disown him for his Saviour and Redeemer; and the following passages may suffice to give an adequate idea of the general execution of the work:

"Learn of me,' says Christ, for I am meek and lowly.'

"This was a lesson that they could not learn of the Scribes and Pharisees, who were proud and petulant; neither could they learn it of the most distinguished philosophers of the Gentile world.

"The doctors of the Jewish law, might indeed have imbibed a spirit of meekness from their sacred volume, for their great legislator Moses, whose authority they pretended so much to venerate, and who had predicted, that the Lord would raise up a prophet, in the latter days, like unto him, was a man remarkable for his meekness".

"Their royal Psalmist also had cele brated in his songs the blessings of the meek, and declared that the Lord would beautify the meek with salvation +.'

"Isaiah likewise had prophesied, that the Messiah should preach good tidings, that is, the Gospel, to the meek ‡.'

"Though therefore the people of God were miserably deficient in practice, the principle recommended by their Messiah was inculcated both by the law and the prophets.

"And their priests ought to have prepared themselves and their people, by meekness of heart, to receive and learn of him, who was meek, and, as foretold by their prophet,' came unto Jerusalem lowly and riding on an ass §.'

"But it is less surprising, that the philosophers of the heathen world should have been deficient in their morality, and have need to learn of him, who came to enlighten the Gentiles.

"It is sufficiently evident, as has been judiciously observed ||, that wherever the foundation is insecure, the structure must fall: and that the basis of the heathen morality was unsound will appear, if we reflect that it was laid without consideration of the real nature of man as a fallen and

"Num. xii. 3."

"Psalm cxlix. 4. B. Version." "Isaiah lxi. 1." "§ Zech. ix. 9."

" | Gray."

:

corrupt being that it was established generally upon a persuasion of the dignity of human nature; and that the fabric raised upon it was erected with a view to distinction among men; hence it was that humility, which is the only sure basis of virtue, was excluded.'

"It became him, therefore, who came into the world to raise our fallen nature, to teach us humility, and call both Jew and Gentile from the prevalent pretensions of pride to learn from his pattern to become meek and lowly in heart.'

"Humility and meekness of heart were not more necessary to afford mankind the true and firm foundation of all moral virtues, than they were conspicuous in the character and conduct of Christ." P. 53.

"Though indispensably necessary to ren der even kings and emperors truly great and happy, the doctrine of the text is not less useful and valuable to the poor.

"If the poor man be not exposed to the temptations of haughtiness and pride, he is more liable to envy and discontent, at the apparently more prosperous condition of others.

"The poor are therefore not less invited to learn of him, nay to them more particularly was the Gospel, the glad tidings of a better life, preached, that they might find rest to their souls, by the patient endurance of evils, in this.'

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They are the persons to whom our Lord literally addresses himself, and they, we may suppose therefore, ought particnlarly to listen to the lesson, which their Saviour so kindly invites them to learn.

"Come unto me, he says, all ye that labour and are heavy laden, and I will give you rest.'

"The rest of a labouring man is sweet,' and those, to whom labour is not necessary, are glad, in voluntary exercise, to endure the one, that they may afterwards fully enjoy the other. But the labour, here spiritually spoken of, is doubtless the labour of the mind, and such as the soul is sensible of, when heavy laden with sins.