INTRODUCTION.

FOR my Introduction I would say something on Antiquity, which may not be addressed amiss to those for whom it is intended.

When one speaks lightly of Antiquity, comparing it with more modern times, an interrupting remark from another person frequently is made to the following effect, “Oh, but you must remember the immense disadvantages under which the Ancients laboured, and the consequent limitation of their efforts.” This apology merely corroborates what it wished to deny. It is in consequence of the immensely greater advantages belonging to more modern times, and the exercise of those advantages, that we so much rather prefer the more modern to the more ancient times.

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PUBLIC Seminaries of education are existing in this land, in which modern literature, with the splendid appendage of modern discoveries, forms the main part of the education prescribed in them, and in which Christianity is not systematically taught in conjunction with the modern literature, &c. to those of the Christian profession who attend them. Seminaries of a similar nature will speedily and plentifully rise up amongst us, and will be attended by Christians, if the knowledge, that is to be acquired there, cannot be acquired at other places of education under the tuition of Christians. Let us consider, what will be brought forth by the system of education pursued in these seminaries? A set of enlightened men, as far as worldly attainments go, but knowing little of Christianity, and probably caring little about it, (I am speaking now of those who entered them as professed Christians,) will soon be turned out of them, having perhaps some faint belief, from the education that they have received,

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By these remarks I do not say any thing against Christians frequenting schools, where ever so many creeds are taught, if they can obtain regular instruction there according to, and in their own, from Christians.

that one and all religions are of equal insignificance. How will this indifference towards Christianity be augmented, by finding that the system of education pursued in our Church of England Universities, and in our Church of England public schools, framed almost expressly with the view of rearing to the highest perfection future defenders of that faith, (for such appears to be its main design, though put blunderingly enough into execution,) is in eight parts out of ten absolutely absurd! What will they think of Christianity, so indissolubly linked, according to appearances, with such an irrational course of education! What will they think of this irrational course of education being under the direction, and receiving the approbation, of Doctors in Divinity! Will not the Christian religion partake of the odium justly incurred by this system of education? Will the censures directed against the one not reach also the other? The great probability is, that they will reach the other; and accordingly all, who love the

I am going only to mention Oxford and Cambridge as our Church of England Universities. This exclusive mention I make of them, on account of the numerousness of their members, their ancient standing, and their exceedingly great endowments. These two the upper classes almost unanimously patronise. I also do so on account of their political privileges and influence. I here take the opportunity of advising my readers to peruse an article in No. 106, of the Edinburgh Review, and another in No. 108, both on the University of Oxford.