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Review-Poole's New System of Education.

and liberality, will, we presume, be universally admired.

Our author gives it as his judgment, in which we fully concur, that "no school will be popular, or will long continue so, from which writing and arithmetic are excluded." Accordingly, we have perceived that "in the Enmore school all the children, when of a proper age, are instructed in arithmetic; which is taught in classes, each under the direction and tuition of its teacher." And the progress made by them in this valuable article of knowledge," is not only far beyond what the old method is capable of effecting; but is even greater than" Mr. P. has ever witnessed in any of the schools conducted upon the new system." He has found that "in the course of two years, children, who were before entirely unacquainted with figures, may be thoroughly instructed in the four first rules, simple and compound; reduction; the rule of three, direct, inverse and double; practice; tare and tret; interest, and its dependent rules; cross multiplication, or duodecimals; and the extraction of the square and cube roots; and may obtain some knowledge of vulgar and decimal fractions. In nothing, however, is their progress so conspicuous and extraordinary as in mental arithmetic-a branch of the science which has hitherto been little attended to in schools; but which, in the business of life, is of great importance."

It may be added that mental arithmetic is perhaps the best of all instruments for bringing forth and strengthening the intellectual faculties. In particular, it has a tendency to bestow "that power of determined undeviating attention, which is the fundamental principle of all considerable attainments, and to which even Newton ascribed the great philosophical discoveries by which his name is immor talized." There is no part of the Rector of Enmore's publication, which we so much admire as those of its pages that treat of arithmetic; those especially in which some account is given of the "method of calculation", prescribed for his village scholars "which, though easy and simple, is somewhat peculiar."

Mr. Poole "has no hesitation whatever in saying, that in the new plan

Mon. Repos. vol. iii. 538.

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of instruction, which he has had the happiness of establishing in his parish, there is nothing which affords him greater satisfaction" than its comprehensiveness. His system brings together under the same roof the rising generation of the labouring poor and those who will probably be their future masters or mistresses." We consider such an arrangement as calculated for the benefit of both descriptions of scholars; and much prefer it to those inferior boarding schools, to which the children of farmers are frequently sent, "where, if their morals escape corruption, they are at least in danger of acquiring, and often do acquire, a distaste for country employments."

The several boys and girls in the Enmore school, are, we presume, of families belonging to the church of England; "the religious instruction being according to the principles" of that church. Whether the offspring of dissenting parents are admissible, and on what conditions, we know not. Mr. Poole appears to be exccedingly zealous for what he styles "the church of England schools"; nor will we reproach any conscientious clergyman with his attachment to the ecclesiastical discipline under which he has solemnly enlisted. The education however, of the infant poor, is an object of paramount importance: it is worthy of being promoted, and will be best promoted, by the united efforts of men of various denominations of religion. And of the volume under our review, so little is exclusively applicable to schools for one church, or sect (the Romish communion looking on Protestants without exception as Sectarians), that we do not shrink from urging its claims on an attention still more general than what it already has obtained.

How signally useful would be those of the clergy, and of our country-gentlemen, who should imitate Mr. Poole's example! We are astonished, mortified and grieved, that men of wealth and leisure and education, men too, who profess a belief in the Christian religion, are so careless of the mental improvement of the children of their less affluent parishioners and neighbours. Hostility to the instruction of the great body of the people, is not, it would seem, quite so com-, mon among us as it was a few years since. Many however of those who'

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288 Review.—Basanistes' New Way of deciding Old Controversies.

avow themselves its friends, should be
urged to more active efforts in its be-
half.
There is scarcely a village in
which an Enmore school might not be
seen, if persons of property, influence
and talents, would but apply them to
this object.

Intellectual and religious education, may be intrusted with most safety and advantage to the voluntary exertions of individuals; to their wisdom, experience and zeal. This remark forces itself on us, in consequence of our being made acquainted with the Village School Improved: and the correctness of it receives an illustration from numerous facts. What Mr. Poole has done, other intelligent and public-spirited and able men may also execute. Of the legislator all which we can justly and prudently ask is that he will place no obstacles in the way of "national instruction": the productive or creative power by which "the dormant seeds of genius and virtue" are vivified, belongs not to him!

ART. II.-AIPEZEON ANAZTA-
ZIZ: or, A New Way of deciding
Old Controversies. By Basanistes.
3rd ed. enlarged. 8vo. pp. 246.
Johnson and Co. 1815.

BASANISTES is said to be a
clergyman of the Established
Church. His "New Way" is an at-
tempt to explode the doctrines of the
Trinity, and the divinity of Christ, by
shewing that the arguments usually
brought forward on their behalf, may
be applied with equal fairness and
success to the most absurd and ridicu-
lous doctrines, such for instance as
the divinity of Moses, and, by the ad-
dition of him to the godhead, the
Quaternity of persons in the divine

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for the business of Attribution, when men argue that Christ is God, because what is attributed to God in one place, is attributed unto Christ in another, this arguing is very fallacious; for according to that (though the usual way of proving when men speak of Christ,) Moses, as a man, will also be God; because what is attributed to God in one place, is attributed to Moses in another."-The argument was taken up and enlarged in an Appendix to "Six more Letters to Granville Sharpe, Esq. on his Remarks upon the Uses of the Article in the Greek Testament. By Gregory Blunt, Esq." an 8vo. pamphlet of great learning and wit, published in the year 1803. The Appendix is entitled, "Table of Evidences of the Divinity of Moses," constructed on the plan of Mr. Sharp's "Table of Evidences of Christ's Divinity," "in order to shew him the validity of this mode of arguing by inference and deduction, from detached passages and figurative expressions."-Basanistes has spread out the argument into the volume before us, and quite exhausted it. The reductio ad absurdum, the design of which is to prove an adversary's principles false, by shewing that they

necessarily lead to a conclusion, which in itself is confessedly a false proposition, was never more complete. Sometimes, indeed, the author pushes his reasonings to an extreme which startles the reader; but, whatever may be thought or felt concerning particular passages, the work, considered as a whole, shews that the popular and most approved reasonings on the subject of the divinity of Christ and the Trinity, are certainly false, because they prove infinitely too much. This is the answer to the question of Cui Lono? which every one asks on taking up the work.

sacred subjects is a problem of difficult The allowableness of ridicule on solution. On the one side, there is danger of breaking up those habits of which are the safeguard of religion; on reverence for certain names and things the other, there is an impossibility of forbearing laughter at downright ab determine the matter according to our surdity and nonsense. We generally prejudices and party-interests. Every man uses ridicule, as he does reason, when he supposes that it makes for his own creed; but every man depre

Review-Basanistes' New Way of deciding Old Controversies.

cates it as far as it spoils some favorite notion. The Roman Catholic laughs at Luther's dogmas on the subject of predestination; the Protestant inakes merry with the Roman Catholic's breaden God: the mirth is to one party, of the nature of argument, to the other, of the nature of blasphemy. Both parties arraign the Unitarians as impious when they presume to be witty upon the Trinity. There appears however to be no fairness in Trinitarians having one law for themselves, and imposing another law upon Unitarians. If the grave Tillotson be allowed, in that grave thing, a Sermon, to sport with the doctrine of Transubstantiation, why should not Basanistes make equally free with the doctrine of the Trinity, which he considers no less absurd and ridiculous? The breach of charity is as great in the former case as in the latter; for the pious Catholic is as much shocked at Tillotson, as the pious Trinitarian is at Basanistes.-It must be conceded then, we apprehend, that the right and wrong in this case depend upon the manner of the writer. A good Christian will not suffer even wit to transport him beyond the bounds of modesty, and to hurry him into a transgression of that respect which he owes to religion in every form: he will certainly reckon a laugh bought at too high a price, if it be at the expence of truth and charity. Ea quæ dicit vir bonus, omnia salva dignitate

et verecundiâ dicet: nimium enim risus pretium est, si probitatis impendio con

stat.

How far Basunistes has conformed. to this rhetorical canon, we may even say this law of Christian morals, must be left to the reader's determination. The argument is, we confess, less agreeable to our own taste, than to that of some of our friends, whose judgment and moral sense we always respect; but we are ready to acknowledge that our author has handled it like a master, and that they who can enjoy his humour, without from old habits of feeling, have here a rich treat. Basanistes, true to his assumed name, has put orthodoxy to the rack, and extorted some odd and not very creditable confessions. Abstracted from the general argument, there are many passages in the work which cannot fail to be admired for judicious criticism or powerful rea

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soning. We subjoin one passage, (a' note in the Additional Preface to the third edition, p. xxix-xxxii,) relating to Dr. Magee's work on the Atonement, as a specimen of the writer's talents and style :

"The Author confesses that he had not

paid much attention to the doctrine of the atonement, and that he was rather he read the celebrated work of Doctor Mapartial to it, on Arian principles, until of this very work he began to suspect that gee upon this subject. From the perusal this doctrine is altogether groundless; and he now thinks that the only way in which the sacrifice of Christ removes the sins of men, is by supplying a powerful motive to repentance and good works. Every kind of argument is attempted by the Doctor, except the "argumentum ad judicium:" and throughout the whole of his work may be seen the dexterity of the determined advocate, whose object is victory more than truth. He makes a great parade of logical precision, the whole of which may be passed over, as and he has himself so little confidence in none of it applies to the main question; it, that he prepares his readers for his doctrine, by praising a "reverence for the mysterious sublimities of religion;" and he asserts, after much declamation--"assuredly, if our pride of understanding, and self-sufficiency of reason are not made to prostrate themselves before the awfully mysterious truths of revelation, we want the essence of Christianity." This is precisely the language of Romanand it will always be adopted by men who ists when they defend transubstantiation;

dread any rational test, and propagate their faith by spiritual tyranny. Such Doctor somewhere describes, who press are the men, and not those whom the the figurative language of scripture into their service as literal truth, and represent the literal truth as figurative. The Doctor admits that there is no discoverable connexion between the sacrifice of Christ, as he understands it, and the forgiveness of sins. He has also failed to shew, if he had any such intention, that there is a discoverable connexion between the forgiveness of sins and faith,

in the atonement; or that this faith is

declared in scripture to be any condition or token of forgiveness. By this singuavoids many absurd consequences with larly cautious management, he certainly which the Calvinists are pressed, and to which they have never given a satisfactory reply; but, at the same time, his greatest admirers must admit, that he proposes no more advantage to mankind from the success of his labours, and the decision of

290

Review.-Wilson's Dissenting Churches.

for no apparent object, it teaches the
most unnatural and monstrous doctrines.
The Doctor says, that no one can point
out any congruity in the measure of a
literal sacrifice; and he contends for this
sense, solely because it suits his preju-
dices or inclinations, that we should sub-
mit our reason, implicitly, to the literal
meaning of scripture, upon this particular
'subject. When we are thus called on to
put out the light of reason, which is the
first revelation from God, we may fairly
presume that it is not for the purpose of
substituting the undoubted revelation of
the gospel, but some manifest perversion of
it. Upou what principle can he blame or
refute those who profess to renounce their
reason and senses, in order that they may
understand literally these words of our
Lord---this is my body? It will farther
appear to the reader, who will make the
experiment here recommended, that the
notion of the literal sacrifice of Christ to
appease the infinite wrath of another
person, implies or supposes the doctrine
of a Deity strangely compounded of diffe-
rent persons, with opposite dispositions,
one of whom became and remains incar-
nate; a doctrine which no reflecting man
can believe, though there are many violenț
advocates for it. Will not the most
steadfast of the orthodox be offended, if
the question be put to him, whether he
really believes this doctrine? and will he
not apologize for his faith by under-state-
ments and appeals to mystery? Dr. Ma-
gee wishes to rank among the most zeal-
ous of the orthodox; yet he exposes his
orthodoxy with such caution, that it is
plain he is ashamed to confess that his
God is composed of three persons. If he
does believe this doctrine, would it not be
incumbent on him to shew the reason why
two-thirds of his God should be refused an
infinite atonement for the sins of men?
He was aware of this objection, and from
his silence we may conclude he was un-
able to answer it. But the truth is, he
no more believes there are three persons
in Almighty God, than the generality of
Romish priests believe they can re-produce
their Maker; and his belief in the atone-
ment, so far at least as it depends on this
idolatrous notion of three persons, is,
after all, nothing more than the belief of
a partisan, whose views are confined to
this world. He will probably have his
reward."

the abstract question, than if he were to of our acceptance with God. and that, ascertain our Lord's stature, or the colour of his hair. It appears now that he has exerted his utmost talents, for a series of years, with much bitterness of language, upon a subiect which he allows to be altogether speculative --- unconnected with morality, or with our duty in any shape. As if he were aware of this objection, he sets up "humility" as "the soul and substance of all Christian virtue." What he means by it may be accurately known from his observation that a "reverence for the mysterious sublimities of religion teaches humility," and from his description already quoted of "the essence of Christianity." This species of humility he enjoys and recommends, in common with the most haughty advocates for spiritual tyranny; who place the utmost perfection of a Christian in his repeating these words, with most humble devotion,---" I renounce the evidence of my senses, and all human understanding." If Christ had been meek and lowly, in their sense of the word humility, he would have been perfectly obsequious to the jewish priests and rulers, and Christianity would have died with him; and if the humility which he admires prevailed universally, priests alone would reign, and be as gods on the earth. No, the humility which is uppermost in his mind, is not charity, nor sober thoughts of our works and situation, nor any Christian virtue; but it is an implicit acquiescence with him in these senseless opinions, that man has no power to do or to will any thing which is pleasing in the sight of God, but that the blood of God Almighty washes away, in a literal sense, the sins of those men who rely on that alone. With these right humble notions in his head, a man may live in the breach of all the commandments, and yet be flattered by the Doctor that he has "the soul and substance of all Christian virtue," and "the essence of Christianity." To favour the same notions he has produced a string of texts, relating to the sacrifice of Christ, the true meaning of which the reader may learn by the following experiment: Let him try how they will all bear to be explained according to the two opposite suppositions of a figurative and a literal sense. On the first supposition, the meaning is abundantly supported by parallel figurative language; and the Doctor himself must admit that all these passages contain nothing but truth, are replete with beauty and harmony, and are free from difficulties and absurdities. On the other supposition, the candid and judicious reader will find, that the entire New Testament is at variance with itself; that it states different exclusive grounds

ART. III.-The History and Antiquities
of Dissenting Churches, &c.
[Continued from p. 239.]

THE " English Presbyterian" con-
gregation in Poor Jewry Lane,

Review-Wilson's Dissenting Churches.

now extinct, was distinguished by a succession of able ministers, of whom the following is a list: Timothy Cruso, M.A. Francis Fuller, M. A. William Harris, D.D. Samuel Rosewell, John Billingsley, Samuel Harvey, Nathaniel Lardner, D.D. George Benson, D.D. Ebenezer Radcliffe, Richard Price, D.D. John Calder, D.D.

Timothy Cruso, of whom a handsome portrait is given, was a learned, able and faithful Dissenting pastor. Our historian having indulged a conjecture (p. 57) that he spent some time as chaplain or tutor in a private family, a very usual practice for young ministers at that time," remarks very truly that "the Dissenters have derived no advantage by (from) discontinuing so laudable a custom." At the time when students leave their academies they are commonly too young to undertake the pastoral office; and by being hurried at once into the duties of a laborious profession and the cares of life, they are in great danger of dropping or at least of becoming irregular in their studies.

Francis Fuller was the son of " Mr. John Fuller, a pious and eminent minister in London, who was ejected in 1662, from St. Martin's, Ironmonger Lane," and brother to Dr. Thomas and Dr. Samuel Fuller, also eminent scholars and preachers, who conformed at the Restoration. This family was celebrated for facetiousness. Jere. White, one of Oliver Cromwell's chaplains, was the friend of Francis Fuller, and preached his funeral sermon, which was afterwards published.

A full account is given (pp. 66-75), with a pleasing portrait, of Dr. William Harris. He was an author of some note in his day, but none of his works have maintained their ground in public estimation. His name will be preserved, however, as one of the continuators of Matthew Henry's Exposition: he drew up the Commentary upon the Epistles to the Philippians and Colossians. He made an extensive collection of books, which he bequeathed to Dr. Williams's Library, in Red Cross Street, where there is preserved a very fine painting of him. It is to his honour that he was one of those that resisted subscription to articles, at the Salters' Hall Synod, in 1719.

Here Mr. Wilson introduces a short notice of another Dissenting minister

291

of the same name, which we shall extract:

"Besides the above Dr. William Har

ris, there was another writer of the same name, also a Dissenting minister, and a celebrated historian. The latter was a native of Salisbury, and received his academical learning under Mr. Grove and Dr. Amory, at Taunton, At that period, he was remarkable for pregnant parts and a love of books. He began to preach when very young---it is apprehended, before he was nineteen years of age. His first settlement was with a dissenting_congregation at St. Loo, in Cornwall. From thence he removed to the city of Wells, where he was ordained April 15, 1741. Mr. Samuel Billingsley, of Ashwick, and Dr. Amory, of Taunton, assisted on the occasion. Mr. Harris did not continue many years at Wells; but, on marrying Miss Bovet, of Honiton, he removed to that town, to reside with two uncles of that lady, and preached the remainder of his life to a small society at Luppit, in the neighbourhood. In September 1765, the University of Glasgow conferred upon

him the degree of Doctor of Divinity, through the interest of his friend, the late Thomas Hollis, Esq.

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"Dr. Harris's first essay in the walk of literature, in which he afterwards made a distinguished figure, was the Life of Hugh Peters, after the manner of Bayle. In 1753, he published An historical and critical Account of the Life and Writings of James I.' upon the model of the forementioned writer, drawn from state papers and original documents. This was followed in 1758, by the Life of Charles I. upon the same plan. These publications attracted the notice, and secured him the friendship, of the munificent Mr. Thoma Hollis, who, from time to time, assisteu him with many valuable books and papers for the furtherance of his design. In the year 1762, he gave to the public, the Life of Oliver Cromwell, in one large volume octavo; and in 1766, the Life of Charles II. in two volumes octavo. Both were executed in the same manner, and gained the author increasing reputation. The characteristic qualities of Dr. Harris as an historian, are diligence in collecting materials; exact fidelity in quoting authorities; impartiality in stating facts; and an ardent It zeal for civil and religious liberty. has been justly observed, that while Eachard, Hume and Smollet [Smollett], and other writers of their stamp, composed their histories for the use of kings, or rather tyrants, to instruct them how to rule at pleasure; Rapin, Harris, Wilson, Osborne, &c. wrote for the use of the

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