It has, I conceive, by its operation and influence, frequently led to the adoption of a plan of education for daughters, which has had a direct tendency to weaken their corporeal frame, to render their minds less strong and vigorous than they would otherwise have been, and to disqualify them for great mental acquirements. Say that woman is intended, not to be the rational equal and help of man; but an object to fascinate his eyes, the idol of his sensual passion, associated with him ia life to promote his animal gratification and humour his caprices, the most delightful toy, or the most useful piece of household furniture, he can possess, and it will follow that her education ought to be just such as will qualify her for these purposes. To render her the more charming to the eyes of her admirers, she must not be suffered, even in her childish years, to strengthen and invigorate her frame by strong bodily exercise; No; her already delicate form must be softened down to the last degree of effeminacy, that her person may be the more attractive: though her health should suffer by the plan adopted, what is that in comparison of the evil avoided, of the least degree of robustness, or masculine appearance? She must not be suffered to acquire a firm and independent tone of mind; for she is not to conquer (as it is called) by reasoning, by the display of intellectual excellence; but by yielding weakness, the cunning exercise of the passions, the glare of external blandishments, by the enchantments of animal attractions. A knowledge of letters and science would add nothing to the beauty of her face, or the delicacy of her form; it is true they would enrich her mind and fit her for intellectual intercourse; but men seldom look for companions in their intellectual pursuits when they seek the company of women. Thus, I fear, the principle I wish to explode, has, by its influence on female education, laid a foundation for frivolity of manners, when the germ of noble sentiments and exalted virtues should have been implanted. If it be not from this, from what principle is it, that the liberal education of daughters is almost totally neglected, while that of sons is so carefully attended to? Say, on the contrary, that the female mind is capable of the same culture and improvement as that of the male, that their souls are intended to mingle with each other and be companions, and it will follow that the one ought to have as liberal an education as the other, that the more they resemble each other, in mental improvement, the greater will be their mutual happiness: as all enjoyment among creatures appears to result from the suitableness and agreement of objects.

I do not say that no pains should be taken to form the person of the female, much less that she should be careless of her person; by nomeans; her frame is the workmanship of God, and when not deformed by affectation and vanity, is perhaps the most pleasing sensible object on which the eyes of man can be turned; but I contend that the exterior part ought not to be deemed the most important, ought not be attended to at the expence of the more noble part, the soul; unless it can be proved that the most pleasing image is equal to a well informed rational being. So far from a liberal education weakening the effect of the female form upon the other sex, it would, I conceive, add to it. Is it not more pleasing to see the countenance vivified by noble sentiments and generous

feeling, the soul of intelligence beaming from the eyes, and an air of dignity diffused over the whole person and conduct, by enlarged views of things and elevated ideas; than it is for the face to be indicative, however well formed, of grovelling ideas and low passions, the eyes sparkling with vanity, the person simply the centre of attraction to animal passions, and the conduct expressive of littleness of mind? Is not instructive and animating conversation more engaging, to the heart of man, than chitchat and frivolity?

To be instructed in their duties as wives and mothers is undoubtedly an essential part of female education: they should also be well informed upon every subject which relates to domestic economy; but I see not how this would clash with a liberal education. The other sex is supposed capable of learning the duties of husbands and fathers, of acquiring the knowledge of a trade, or regular profession, consistently with their receiving a liberal education. I cannot see how knowledge of any kind, or the greatest enlargement of soul, would disqualify for any relative or social duty. I do not condemn outward embellishments, when they are not made a substitute for the embellishments of the mind, when unattended with affectation and vanity. Girls should certainly be taught to be modest in their behaviour, courteous and pleasing in their manners; but it is not necessary that their education should be narrow in order to their being modest, as it does not appear that ignorance is so often the parent of modesty as of pride and superciliousness; nor does it appear that contractedness of mind is likely to produce courteous and pleasing manners. But I must break off, this letter, being already longer than I intended.

THE inhabitants of London were half a century ago, computed at a million, since that time they have greatly increased. What may be the number of them now is much disputed: perhaps a million and a half is a probable estimation. It can hardly be less, if we judge by the vast increase of building which has taken place during the last forty years.

Our present inquiry is, How many of the inhabitants of London are in the habit of publicly worshipping God?

In order to answer this question, we will estimate the number of the different places of worship, and the average number of persons frequenting them, and we shall see what is the number of worshippers compared with the inhabitants at large.

There are one hundred and two parish churches, or, if we reckon the out-parishes, which are included in the bills of mortality, the number

of which is twenty one, then there are

Chapels of the established religon (to say enough)

French, Dutch, German, Danish, Sweedish protestants

Jews' Synagogues

123

100

025

004

Dissenters of all kinds, including Methodists, Quakers, and Catholics 300

Total places of public worship

552

Were we to allow a thousand persons to each place of worship, this would only amount to five hundred and fifty two thousand worshippers: a little more than one third of the inhabitants within the bills of mortality. But let it be observed, that half the places of worship are of such a size, as not to admit five hundred persons with convenience.

And again, that more than half, both of churches and meeting houses, that are large enough to contain a thousand, are seldom ever half full. If therefore we allow upon an average, five hundred persons to each place of worship, the number would be two hundred seventy six thousand : a . very small portion indeed compared with the whole.

But even this is probably too great a number, for it is a well known fact that many of the largest churches and dissenting meetings in London, are, in a manner, deserted: seldom having more than an hundred worshippers in them, and a great many not even half that number.

The Methodists, indeed, are well attended, both in church, and meeting and so are the Catholic chapels, and a few popular dissenting ministers; but the great bulk of the inhabitants of London do not even maintain a form of godliness, and of those who preserve some form, how few, comparatively, feel the vital power of divine truth. Why should we send Missionaries to the ends of the earth? are there not heathens in abundance at home?

SENEX.

ANECDOTE

OF

THE LATE MR. ROBINSON, OF CAMBRIDGE.

BEING one day in company, where a gentleman present of great orthodoxy was complaining of the errors of Arminianism, Arianism, Sabellianism, Socinianism, &c. Mr. Robinson very gravely mentioned a minister, well known to all the company, whoin he said was fallen into one of the most destructive isms that any man could be troubled with. The company was alarmed. The orthodox gentleman in particular eagerly inquired, "Pray, Sir what is it Mr.- is fallen into? is it Arminianism?" "Oh! no, Sir, that is a little ism," '-"Is it Arianism ?”— '-"' I wish it was nothing worse," said Mr. Robinson." I hope it is not

VOL. IV.

Q

Socinianism," continued the interrogator.-"It is much worse than that.** -The horror of the company was excited, and every eye was fixed on Mr. Robinson." It is," said he, "the Rheumat-ISM, of which he is very bad."

MURDER

PREVENTED BY THE NAME OF GOD.

L.

MRS. G. J. was a very singular character, and had as little sense of religion as almost any person living. In the former part of her life she had a quarel with her husband in which he thrashed her. Sire so resented it as to separate beds, and also coolly took a resolution to kill him, of which she very coolly informed him. He did not believe her. She took opportunity to get into his chamber one night when he was asleep, and with a wooden mallet meant to knock his brains out. She struck him a blow on the head; he exclaimed " For God's sake don't kill me.' She immediately desisted. "Had it not been for the name of God," said she, "I should have murdered him immediately." I had the account from her own mouth. They lived many years afterwards, in the same house, but seldom spoke to each other.

W.VIDLER.

MISCELLANEOUS

MAXIMS AND THOUGHTS,

BY W. MATTHEWS.

I.

IF a man would be happy respecting worldly friendships, he must neither court nor desire them. He may be more rationally happy without them, and then his happiness will stand on the most secure basis.

II.

If a man, who has little money, would be respected for his knowledge, he must not venture to converse much on common or trivial subjects: men will not make allowances to him as to a rich man.

III.

Universal and equal good-will keeps the mind social towards the world: the man who attains it discharges much Christian duty—while he finds that familiarity is not essential to the happiness of others or

himself.

IV.

If thou spend a whole day in needful labour, and get weariness, be not uneasy; if, through such a day, thou hast been keept from sin it is a step well taken towards the end of all weariness.

V.

Why so much solicitude to converse, on familiar terms, with men of distinguished abilties and fortune? Why so much servility for the attainment of such a distinction, or so much uneasiness at disappointment? There is a privilege still more valuable, within the most common reach : we may converse at pleasure, and without ceremony, with the most illustrious men in their works: wherein also they have been careful to say those things which they thought the most worthy of being said, and in the best manner they could. Add to this, that such a kind of converse, while it instructs us at our own pleasure, is in no danger of alloy or interruption from the casual variation and resentment of the human mind,

VI.

If thou wouldst be a wise man, desire not to have any particular favourite or confident, on the ground of mere friendship; such an one, of thy own sex, will wound thy soul deeply if he prove unfaithful; and if a woman, especially a young woman, it is more than possible that thou wouldst be too much enamoured for thy situation.

VII.

Seeing the vanity of particular attachments and recreations, forego them all-seek quietness in private industry, and in the hours of leisure, for certain improvement without danger, prefer good reading to the casualties of any common conversation.

VITI.

If thou art favoured to know that thou hast many imperfections, not only desire to overcome them, but make suitable allowances for those of others.

IX.

It may be wise in us to refrain from speaking of any man's general or particular faults, unless the occasion absolutely call for it. Such faults will be seen, as faults, without our dwelling upon. them; and it more concerns us to shew forth our dislike by our own better conduct, which will speak louder than words.

X.

If a man think himself called to preach to others, he should consider that call as the most awful which can be given, and regard it accordingly. Under such a call, it is not strange if many things are forbidden him, for his own and the church's good: he shall rather wonder how he can have too little of the commerce of this world.