were their opinions on such subjects so much respected then, as they are at the present time. Since Mr. Newton wrote his letter, a remarkable change has occurred in publick sentiment in respect to the slave trade, both in Great Britain and this country. At the present day, people in general in New-England, who have the least claim to goodness, religion or humanity, regard the traffick in slaves with horrour. So manifestly unjust and cruel, so glaringly inhuman and wicked does it now appear, that to many it will be difficult for them to admit the possibility that good men were ever concerned in such a dreadful commerce. Yet it is probable that many other good men besides Mr. Newton have been concerned in this trade, and with as little thought of its unjust and inhuman character. But how was it possible for a good man to follow this babarous traffick without "the least scruple as to its lawfulness?" How could Mr. Newton daily read the gospel, and be "conversant with" the displays of divine mercy, with the amiable spirit of the Redeemer, and his benignant precepts; and still be perpetually conversant with chains and bolts and shackles," for oppressing, confining and enslaving his sable brethren? How could he every day look to Heaven for mercy, and ask the kind Father of all to prosper him in his pursuits, while his pursuits, while his very business was an unmerci 66 ful trade in human beings? How could he read the command "All things whatsoever ye would that men should do unto you, do ye even the same unto them," and still make use of his "chains, bolts and shackles?" How could he pray that God would place him in some situation by which he would not be exposed "to so long separations from home," while he was employed in forcing the poor Africans by hundreds, to leave their native country, their relations, and all on earth, which was dear to them? in transporting these victims of avarice to regions from which they were never to return ?— in selling them as he would cattle in a publick market, and to masters as merciless as infernal spirits? These questions involve difficulties which are not easily obviated, and inconsistencies which no man can reconcile. To admit that Mr. Newton was really a good man, while there was daily such incongruity in his conduct, requires an extent of candour and charity which many may be disposed to censure; and perhaps none more readily than those, who need similar candour on account of similar inconsistencies, of which they are not aware. The ground on which I feel authorized to extend such candour, is this: good men are imperfect; they know not every thing; they have not examined every subject, and they are in a great measure under the domi "conversant with" swords, guns and bayonets, for the slaughter of fellow beings? I see no greater difficulty in the former case than in the latter, excepting what results from these circumstances the slave trade has ceased to be popular, war has not. -- But if it be admitted that there have been good men so misled by custom as to follow the unchristian traffick in slaves, without any 66 nion of generally approved opinions and customs. When they act conscientiously, they act according to the light they have, be it greater or less. When Mr. Newton pursued the slave trade, it was generally regarded as a lawful, lucrative and "genteel employment ;" and the eyes of people were so fast closed by the influence of custom,that the question of its consistency with the spirit of the gospel seldom occurred. Or if it occurred, it was answered with the same careless ease and unconcern, that many Christians of the present day answer similar questions in relation to war. Mr. Newton had not, it may be presumed, examined the subjected by custom in other particuwhen he engaged in the business, but proceeded on the ground of its being an approved employ ment, and one which was authorized by the government under which he lived. If any should be disposed to condemn the principle adopted in this article, as too liberal and latitudinarian, let him ask himself this question-does it require greater liberality of sentiment to admit that Mr. Newton was a good man, while "conversant with chains, bolts and shackles," for enslaving the Africans, than is requisite to believe, that some good men have been as scruple as to its lawfulness,' this should teach us candour and caution, in judging of the characters of men whose education has been widely different from our own. It should also excite sus picions that we may yet be blind lars; it should lead us to the most careful examination of every opinion and custom which we have adopted by education, and especially of those by which the rights of one class of men are violated by another. Notwithstanding all that has been said of this "enlightened age," men are still liable to be influenced by custom; and probably many things which are now generally approved, will be abhorred by future generations, and classed with the slave trade. They may be as much amazed at our inconsistencies, as we are at the conduct of Mr. Newton. USEFUL HINTS FROM REMARKS ON THE LIFE OF HOWARD." "The example of Howard is remarkable on many accounts; among others, on this; that he attached himself to a single class of abuses. Other reformers have in general, taken a wider range; and have endeavoured to include in their schemes of inquiry and exposure, all the abuses, or as many as possible of all the abuses of the state. Perhaps this may be, in part at least, the reason that Howard made so great progress and produced so deep a conviction; and that so many other explorers have accomplished so little. "Were the practice of singling out separate classes of abuses to become common among publick spirited men, each man attaching himself to one class, and endeavouring, as Howard endeavoured, to get access to all the important facts, and lay them with their evidence before the publick; all the departments of abuse would quickly be known; mischief could no where operate in the dark; every man would become expert in his own department; the general treasure of knowledge would be laid open to the publick; and improvement would become unavoidable, by the glaring evidence of its necessity and usefulness. Labour would thus be divided, and its productive powers be multiplied; multiplied in that line of exertion in which it is preeminently productive of the most extensive benefits to mankind. "What advantages, for example, would that man confer on his country, who would but point out the abuses which prevail in the practice of EDUCA Vol. V.-No. 4. 15 TION; through all the classes of the people, from those who are abandoned to the tuition of their own senses and experience, like the beasts; to those who are trained to virtue or vice, to intellectual strength or imbecility, in the highest and most vaunted of our seminaries !" Philan. The plan proposed in this article for dividing labours, and for each inquirer "to attach himself to one class of abuses,' may be of great utility. One man cannot do every thing, nor excel in many things. In the mechanick occupations, to excel, it is generally necessary that a man should limit his attention and confine his labour to one trade. He who attempts to excel in many trades, will probably not rank high in any one. There may be exceptions, but they are rare. "The abuses which prevail in the practice of EDUCATION," would afford an ample field for many individuals of the best talents. The importance of education is rising in the view of Christians, perhaps, of every denomination; and it may be hoped that men of leisure, talents, and benevolence will exert themselves to investigate, display and correct the prevailing abuses, whether in colleges, academies, common schools, or in families. Perhaps in no way could time and talents be better employed. Well written articles on this subject will be thankfully received for the Christian Disciple. Let 1 it be considered whether it be not one of the greatest defects in education, that much more pains is taken to cultivate the understanding than to amend the heart. Are not instructers much more careful to make their pupils intelligent, than to lead them into the path of religion and virtue? Knowledge may justly be regarded as a means of virtue; but it must be directed to that end by education, or it will probably prove the means of vice. Many men who have been eminently learned have been as eminently vicious; and they were probably made so by a vicious or defective education. It is not enough that children should be instructed in reading and writing, in the arts and sciences; they need to be taught how to apply their knowledge to virtuous purposes. Not only should they be taught to know the will of God, but to do it. It will probably be asked, who but God can make children virtuous? Another question may be asked, who but God can make children intelligent or learned? The answer to both questions may be the same, none but God. Yet God works by men and means; and a well conducted education will do as much towards making children virtuous, as it will towards making them intelligent and learned. I am happy, in being able to produce the testimony of the late President Dwight, in support of the opinion here advanced. In an address to parents, in the sixth part of his Poem entitled Greenfield Hill, he has the following lines: 1 "Virtues, like plants of nobler kind, To these be all your labours given; To these your fervent prayer to HEAVEN, To see your pains effect no more. On the same subject the Doctor has the two following notes: "No principle of action will usually be of any service to children unless it be made habitual." "I believe that there are very few children who might not be rendered amiable and worthy, if their parents would begin their efforts in season, and continue them steadily, without yielding to either sloth or discouragement." - There is, however, one great difficulty to encounter in attempting to introduce a general system of virtuous education: for many parents have themselves been nearly ruined by a vicious education, and they are prepared of course to ruin their children. THE CHARACTER OF RICHARD REYNOLDS. THE memory of the just man is blessed, to whatever denomination he may have belonged. Richard Reynolds of Bristol, was a member of the Society of Friends; he died at Chettenham in England, September 10, 1816. The following account is extracted from the Christian Observer; and it is pleasing to see in that work, such a tribute of respect to the character of a man who dissented from the opinions of the Editor. "His Christian benevolence was not confined to the numerous charitable institutions of his own city, but was co-extensive with the habitable globe. Following the example of his great Master, wherever there was a suffering fellow creature of whatever colour, or creed, within his reach, his open purse, his expanded heart, his liberal hand, promptly, actively, persevering İy, afforded efficient relief. His influential example gave a tone to the philanthropick exertions of his fellow citizens, who will long retain a deep impression of his extraordinary worth and transcendant virtue. "Indeed, the spontaneous testimonies of respect to his memory, which all ranks of them evinced on the occasion of his funeral which took place on the 18th of Sept. were very remarkable. On that day, soon after eight o'clock in the morning, about five hundred boys from the benevolent schools of St. James and St. Paul, and the Royal Lancasterian School, were formed in two open columns, extending from each side of the good man's late dwelling across St. James' square. Their youthful appearance was well contrasted with the sorrowful countenances of numbers of the surrounding poor, who filled the area of the square, and lined the streets, eager to pay their last tribute of respect to their common benefactor. Most of the shops in the streets through which the procession passed were shut. About seventy relations of the deceased followed the body in mournful procession, and were joined by many, both |