the king with punctuality, as long as they continue to employ him. We know of no other compact between them. Let no one apply what is here faid, to decide any thing concerning the allegiance due from an individual. We have not been speaking of individuals, but of the nation.

Thefe are a few, and but a few, of the particulars in which our fentiments differ from thofe of Mr. Nares, on the subject of government: a fubject of fuch general difcuffion, at prefent, that we have been induced, from this confideration, combined with the fuperiority of our author to the common run of writers on the fame fide of the question, to enter more into the detail of his book than we fhould otherwife have done. We must now conclude with obferving, that it contains many things worthy the attention of all parties; though, as a whole, it appears rather calculated to defend what is eftablished and practifed, than to investigate what is true. At times, it feems almoft as if Mr. Nares thought, that not only "the powers," but all the regulations, "that be," were " ordained of God." We were forry to fee him juftifying corruption, under the foft name of influence; and cherishing, inftead of labouring to fubdue and correct, feelings not entirely pure.' (p. 122.) In our eyes, a clergyman always appears more amiable, when engaged in combating propenfities of this kind; and when striving to make us "perfect even as our Father who is in heaven is perfect." In fome places, Mr. Nares makes liberal conceffions: but he generally accompanies them with exceptions fo large, that, under fhelter of them, any perfon, fo difpofed, may do away all the freedom which he has granted, (fee pages 56 and 134.) He fpeaks, alfo, fo very moderately of our rights, civil and religious, that it appears, (we hope it is only an appearance,) as if he thought the former extended only to a right of hoping, and the latter to a right of thinking. In page 20, defining man's rights, he fays, he has a right to expect of human wifdom,' so and fo; and in page 135, he would exempt religious opinions from the jurifdiction or the legiflator, while they continue matter of fpeculation or private obfervance only.' Thus, it feems as if he would gracioufly allow a liberty, which all the depots on earth can never take away.

After all, the public are obliged to Mr. Nares for his Principles of Government, however they may differ from him in fentiment: because it is only from comparing the oppofite opinions of fenfible men, that truth can be extracted; in like manner as it is only from the counteraction of the oppofite interests, in a fociety, all the individuals of which are free, and governed by their own confent, that virtue and happiness can be obtained.

ART. III. Sermons on the prefent State ef Religion in this Country, and on other Subjects. By the Rev. Septimus odion, M. B lite of Caius College, Cambridge; Rector of Thrapton; Chaplain of the Afylum; and Chaplain in Ordinary to his Royal Highnefs the Prince of Wales. 8vo. pp. 212. 45. Boards. Cadell. 1792.

IT

T has long been remarked, as a proof of the gloomy temper of our countrymen, that an Englishman is never better pleafed, than when told that his country is ruined. This difpofition to view every object on the unfavourable fide, is not confined to the fubject of policy. O tempora! O mores! is a lamentation which has been repeated from age to age, and which is ftill heard, not only within the gloomy walls of the cloifter and the conventicle, but from the pulpits of our churches and chapels. Mr. Hodfon, in thefe difcourfes, echoes the complaint; and, adopting the tone of a late popular tract, entitled, "An Eftimate of the Religion of the fashionable World," deplores the degeneracy of the times.

Among the proofs of the decay of religion advanced in these difcourfes, Mr. H. enumerates the neglect of outward obfervances, and the fashionable mode of refolving Chriftianity into a mere fyftem of morality: while it is forgotten, that no works are acceptable to God but what are offered through the merits and mediation of Chrift.' In the education of youth, little care, he thinks, is taken to teach children, from their catechism, the grounds of religious faith and practice; to imprint on their memory the history of man's fall and redemption, and thus to correct the corruption of their fallen nature, and prepare them for that commerce of life which is adverfe to fpirituality. Through the neglect of private devotion, little progrefs is made in that frame of mind, whofe beft and only enjoyment is hereafter to be found in the conftant fervours of piety and devotion.' In fine, men, by confidering Chriftianity merely as a moral law, are led to neglect that Chriftian obedience which confifts in living above and contrary to the world in all the common actions of life.'

In the present ftate of manners, doubtlefs, there is much ground of complaint, and great neceffity for reformation: but we do not fee that the evil is likely to be remedied by teaching men that religion is fomething diftinét from and fuperior to good morals; nor by requiring from them a degree of rigour in the observance of external forms, which would unneceffarily interrupt the innocent enjoyment, and interfere with the ordinary bufinefs, of life. We do not mean, however, in

* See Rev. New Series, vol. v. p. 305.

*

making these remarks, to exprefs a general cenfure of these difcourfes as enthufiaftical or fanatical. They contain many juft obfervations and ufeful reflections, and enforce an attention to the duties of life, in a ftyle of address well adapted to imprefs a popular audience. The difcourfes on the duties of parents and of children are excellent. From the former, we quote the following remarks on the exercise of parental authority:

In the exercife of this authority nature points to mildness and tenderness it feems rather to allow of feverity, as the last refort of neceffity, than ever to command it. Indeed one would rather be inclined to believe, that were the emotions of a parent's love never reftrained, their future hopes would be more completely blafted by exceffive indulgence, than by cold neglect; and the engaging beauties of artlefs childhood would probably run wild for want of the training hand of judicious difcipline. And yet it fre. quently happens, that where the duty of parental care is fully admitted, parents endeavour to produce the great ends of it by feverity and force, rather than by kindness and addrefs. In thefe cafes, generally speaking, the event will be disappointment. Every endeavour to inculcate virtue, to form manners, to inftil inftruction, accompanied with unmelting rigour, is like fcatte ng good feed upon a foil chilled by eternal frofts. Severity can neither induce the love of virtue, nor hatred of vice; it terrifies in the feafon of infant dependence, but leaves no operative impreffion, when the reins of parental government are thrown off. Nay, it will defeat its own ends; for children, under fuch a difcipline, being thwarted in all their little plans and amufements, and perpetually rendered uncomfortable, will foon confider their parents as their bitter enemies. Hence their refpect and duty will laft only with their fears; and when they are out of the reach of a parent's severity, they will ceafe to feel or to exprefs a child's affection. Severity too being generally as equally directed to childish negligence, as to vicious propenfities, moral diftinctions are entirely deftroyed by it; it impofes a mask of hypocrify, but gives no genuine fenfe of virtue. Severity even fuccessfully cherishes the infirmities of human nature; for being violently directed against what children are inclined to, and in favour of what they diflike, their diftafte to what is good is only confirmed; and their faulty propenfities are ftrengthened, instead of being eradicated. It damps every generous principle; it checks every noble exertion of the mind; and ftamps both perfonal manners, and the habit of thinking, with fear and fervility.

Having faid thus much on the fubject of extreme severity, I trust may meaning will not be fo perverted, as to make me the advocate of exceffive indulgence. The effects, in both cafes, are equally fatal: It is of little confequence either to the child, or to the parent's confcience, whether his happiness and refpectability have been destroyed by tyranny; or whether he is fuffered to ruin himself (under a feeble authority) for want of due restraints. The

authority

authority of a parent is on no account to be relaxed in any of its ufeful energies; it is to be exercifed with vigilance and affiduity against the caprices, the wayward humours, and the vicious propenfities of children: But its most effectual exercife will be found in the influence of reafoning, perfuafion, and conviction; and not under the preffure of auftere, blind commands. Against both extremes the word of God hath left us falutary cautions. "Fathers,

provoke not your children to anger, left they be difcouraged *." "Ye fathers, provoke not your children to wrath; but bring them up in the nurture, and admonition of the Lord; having them in fubjection with all gravity +."

Befide thofe difcourfes already mentioned, the volume contains one on the relative duties of minifter and people; and an eloquent and pathetic anniversary fermon at the Afylum.

E.

ART. IV. The Works of the Right Reverend Jonathan Shipley, D.D. Lord Bishop of St. Ajapb. 8vo. 2 Vols. PP. 750. 105. Boards, Cadell. 1792.

THE

"HE truly to be revered-for fo, in the prefent cafe, we understand the customary appendage of epifcopal dignity, the Right Reverend-Bishop Shipley, has long been distinguished among his brethren of the facred bench, and endeared to his countrymen, as an honeft, zealous, and able advocate for the rights of mankind. His fermon on the 30th of January breathes the pureft fpirit of freedom; and in his speech intended to have been fpoken on the bill for altering the charters of the colony of Maffachufet's Bay, the caufe of the oppreffed Americans was pleaded in a train of manly and fenfible eloquence, which commanded general admiration. Having spoken fo well to the public on former occafions, it must give pleasure to all good men to learn that, "being dead, he yet fpeaketh."

The prefent volumes place this excellent prelate before the public in the twofold character of an enlightened ftatesman and a liberal divine; and though the editor of these literary remains declares, that he has no reafon to believe that any part of them, now first appearing in print, was originally intended for public inspection, we cannot entertain the fmalleft doubts that they will confirm the opinion, which has long been entertained, of the writer's eminent merit, not only in his ecclefiaftical, but in his civil capacity. As the Bishop, during his life, was chiefly diftinguithed by his zeal for civil liberty, we fhall begin our account of the contents of these volumes, by taking notice of those parts of them which have an immediate reference to public affairs.

*Coloffians, iii. 21. † Ephef. vi. 4. 1 Tim. iii. 4.'

Befide the speech above-mentioned, to which particular at tention was formerly paid in our Review, we find in this publication, a Speech on the Appeal from a Decree in the Court of Chancery, in favour of Literary Property, in the year 1774; and a Speech on the Bill for repealing the Penal Laws againft Proteftant Diffenters, in the year 1779. We also meet with four charges delivered to the clergy of the diocefe of St. Asaph, two of which turn chiefly on political topics. A judicious vindication of the purport and fpirit of thefe charges is prefixed to them by the editor. He has justly and forcibly remarked, that the teachers of a religion whofe principle it is to do good to all men, cannot, without deferting their office, forbear to teach the duties of princes and magiftrates ;-that the religion of a Chriftian in public employment fhould be as evident as the virtue of a Phocion or an Ariftides, and, in common cafes, exert itself in the fame manner;-and that the nobleft office in which a bishop can be employed, is to teach the great duties of magiftrates, the law of univerfal kindness, and the particular obligations of princes not to corrupt the manners of the people committed to their charge. Under fuch impreffions (fays the editor,) Dr. Shipley addreffed his clergy in the year 1778, when we had begun to feel the effects of our fatal contest with America, and in 1782, at the commencement of the Rockingham. adminiftration. In the first of thefe charges, the Bishop ftates, with great perfpicuity and energy, the general ideas of government, on the principles of Mr. Locke, and of his venerable friend and patron' the late Bishop Hoadley:

Perhaps (fays the Bifhop) there is no government at prefent exifting, which owes not fome part of its conftitution to fraud and ufurpation. But whatever prejudice, in length of time, the liberties of men may have fuffered from the ambition of their fellowcitizens; government, at its origin, was certainly intended for the good of the feveral focieties which firft made use of it. Men had not then acquired thofe ideas of unlimited fovereignty which have grown up in after ages; from the incroachments of princes, the tameness of the people, the flattery of courtiers, and the fophiftry of divines and lawyers. That was the work of after-times, and of long habits of fear, fervility, and adulation. By degrees, men feemed to have loft fight of their own original intentions; and their governors have often had the confidence, from the fuccefs of their ufurpations, to confider their own will and pleafure as the end of their office to confider themselves not as the trustees of a people, but as the owners of a flock; as the lords of fubjects, whofe only duty is to fubmit.'

Thofe who think government inftituted for the fole ufe and emolument of the perfons who govern, muft neceffarily think their powers unlimited. For, on this fuppofition, their interefts alone are to be regarded, of which they are the only judges; and who