would adopt it as an allurement; the pure as her appropriate attraction; and the voluptuous as the most infallible art of seduction.'—(I. 189.)

If there is any truth in this passage, nudity becomes a virtue; and no decent woman, for the future, can be seen in garments.

We have a few more of Mrs. More's opinions to notice. It is not fair to attack the religion of the times, because, in large and indiscriminate parties, religion does not become the subject of conversation. Conversation must and ought to grow out of materials on which men can agree, not upon subjects which try the passions. But this good lady wants to see men chatting together upon the Pelagian heresy to hear, in the afternoon, the theological rumours of the day - and to glean polemical tittle-tattle at a teatable rout. All the disciples of this school uniformly fall into the same mistake. They are perpetually calling upon their votaries for religious thoughts and religious conversation in every thing; inviting them to ride, walk, row, wrestle, and dine out religiously; -forgetting that the being to whom this impossible purity is recommended, is a being compelled to scramble for his existence and support for ten hours out of the sixteen he is awake; - forgetting that he must dig, beg, read, think, move, pay, receive, praise, scold, command, and obey;-forgetting, also, that if men conversed as often upon religious subjects as they do upon the ordinary occurrences of the world, that they would converse upon them with the same familiarity and want of respect, that religion would then produce feelings not more solemn or exalted than any other topics which constitute at present the common furniture of human understandings. We are glad to find in this work, some strong

compliments to the efficacy of works, -some distinct admissions that it is necessary to be honest and just, before we can be considered as religious. Such sort of concessions are very gratifying to us; but how will they be received by the children of the tabernacle? It is quite clear, indeed, throughout the whole of the work, that an apologetical explanation of certain religious opinions is intended; and there is a considerable abatement of that tone of insolence with which the improved Christians are apt to treat the bungling specimens of piety to be met with in the more ancient churches.

So much for the extravagances of this lady.-With equal sincerity, and with greater pleasure, we bear testimony to her talents, her good sense, and her real piety. There occurs every now and then in her productions, very original, and very profound observations. Her advice is very often characterised by the most amiable good sense, and conveyed in the most brilliant and inviting style. If, instead of belonging to a trumpery faction, she had only watched over those great points of religion in which the hearts of every sect of Christians are interested, she would have been one of the most useful and valuable writers of her day. As it is, every man would wish his wife and his children to read Calebs;

watching himself its effects; - separating the piety from the puerility; and showing that it is very possible to be a good Christian, without degrading the human understanding to the trash and folly of Methodism.

PROFESSIONAL EDUCATION. (E. REVIEW, 1809.) Essays on Professional Education. By R. L. Edgeworth, Esq. F. R. S. &c. London. 1809.

THERE are two questions to be asked respecting every new publication-Is it worth buying? Is it worth borrowing? and we would advise our readers to weigh diligently the importance of these interrogations, before they take any decided step as to this work of Mr. Edgeworth; the more especially as the name carries with it considerable authority, and seems, in the estimation of the unwary, almost to include the idea of purchase. For our own part, we would rather decline giving a direct answer to these questions; and shall content ourselves for the present with making a few such slight observations as may enable the sagacious to conjecture what our direct answer would be, were we compelled to be more explicit.

One great and signal praise we think to be the eminent due of Mr. Edgeworth: in a canting age he does not cant;-at a period when hypocrisy and fanaticism will almost certainly ensure the success of any publication, he has constantly disdained to have recourse to any such arts;- without ever having been accused of disloyalty or irreligion, he is not always harping upon Church and King, in order to catch at a little popularity, and sell his books;-he is manly, independent, liberal-and maintains enlightened opinions with discretion and honesty. There is also in this work of Mr. Edgeworth an, agreeable diffusion of anecdote and example, such as

a man acquires who reads with a view to talking or writing. With these merits, we cannot say that Mr. Edgeworth is either very new, very profound, or very apt to be right in his opinion. He is active, enterprising, and unprejudiced; but we have not been very much instructed by what he has written, or always satisfied that he has got to the bottom of his subject.

On one subject, however, we cordially agree with this gentleman; and return him our thanks for the courage with which he has combated the excessive abuse of classical learning in England. It is a subject upon which we have long wished for an opportunity of saying something; and one which we consider to be of the very highest importance.

"The principal defect,' says Mr. Edgeworth, in the present system of our great schools is, that they devote too large a portion of time to Latin and Greek. It is true, that the attainment of classical literature is highly desirable; but it should not, or rather it need not, be the exclusive object of boys during eight or nine years.

'Much less time, judiciously managed, would give them an acquaintance with the classics sufficient for all useful purposes, and would make them as good scholars as gentlemen or professional men need to be. It is not requisite that every man should make Latin or Greek verses; therefore, a knowledge of prosody beyond the structure of hexameter and pentameter verses, is as worthless an acquisition as any which folly or fashion has introduced amongst the higher classes of mankind. It must indeed be acknowledged, that there are some rare exceptions; but even party prejudice would allow, that the persons alluded to must have risen to eminence though they had never written sapphics or iambics. Though preceptors, parents, and the public in general, may be convinced of the absurdity of making boys spend so much of life in learning what can be of no use to them; such are the difficulties of making any change in the ancient rules of

great establishments, that masters themselves, however reasonable, dare not, and cannot make sudden alterations.

The only remedies that can be suggested might be, perhaps, to take those boys, who are not intended for professions in which deep scholarship is necessary, away from school before they reach the highest classes, where prosody and Greek and Latin verses are required.

In the college of Dublin, where an admirable course of instruction has been long established, where this course is superintended by men of acknowledged learning and abilities, and pursued by students of uncommon industry, such is the force of example, and such the fear of appearing inferior in trifles to English universities, that much pains have been lately taken to introduce the practice of writing Greek and Latin verses, and much solicitude has been shown about the prosody of the learned languages, without any attention being paid to the prosody of our own.

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Boarding houses for the scholars at Eton and Westminster, which are at present mere lodging houses, might be kept by private tutors, who might, during the hours when the boys were not in their public classes, assist them in acquiring general literature, or such knowledge as might be advantageous for their respective professions.

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New schools, that are not restricted to any established routine, should give a fair trial to experiments in education, which afford a rational prospect of success. If nothing can be altered in the old schools, leave them as they are. Destroy nothing — injure none — but let the public try whether they cannot have something better. If the experiment do not succeed, the public will be convinced that they ought to acquiesce in the established methods of instruction, and parents will send their children to the ancient seminaries with increased confidence.' (p. 47-49.)

We are well aware that nothing very new can remain to be said upon a topic so often debated. The complaints we have to make are at least as old as the time of Locke and Dr. Samuel Clarke; and the evil which is the subject of these complaints has