our forefathers, in either of thefe refpects, has been too fevere for the gentleness of modern manners, let that feverity be relaxed, but let nothing that is really useful be laid afide.'

Here Doctor Priestley propofes a plan for the inftruction of children and youth in the principles of religion, which, he fays, he can recomiend from the trial he has himself made; and which appears to him to be very practicable by any perfon who is fufficiently qualified to discharge any other part of the minifterial duty. Befide two junior claffes, the one confifting of children under fourteen years of age, and the other of young perfons between the ages of fourteen and eighteen or twenty, he advises that a minifter fhould form the young men of his congregation into an academical clafs, and take the very fame methods to teach them the elements of religion, that he would do to teach them the rudiments of any branch of natural knowledge.'

Dr. Prieftley appears here as an advocate for a course of systematical inftruction. • No branch of knowledge, fays he, religion not excepted, can be taught to advantage but in the way of fyftem. Frightful as this word may found, it fignifies nothing but an orderly and regular fet of principles, beginning with the eafieft, and ending with the most difficult, which in this manner are most easily demonftrated. No perfon would ever think of teaching law or medicine, or any other branch of science in the manner in which religion is now generally taught; and as no perfon ever acquired a competent knowledge of law, medicine, or any other fcience by hearing declamatory difcourfes upon the fubject; fo neither can we reasonably expect that a just and comprehenfive knowledge of religion fhould ever be communicated in the fame loose and incoherent manner.'

We thought it right to give this short account of Dr. Priestley's reflections and proposals upon this fubject, but for several other particulars we must refer the reader to the book itself. It should be obferved that his principal view in this publication, feems to be directed toward the Diffenters; though the members of the church of England may derive, we apprehend, fome useful hints from his remarks; and as they are a far more numerous body, and as there is without doubt a very great fhare of ignorance, and of fuperftition, prevailing among their feveral ranks, as well as among thofe of other perfuafions, it is greatly to be wished that some farther wife and diligent endeavours were used to remove fo deplorable an evil.

The inftitutes of religion, part of which are here made public, are intended as a kind of text, or hints, for the inftructor to enlarge upon, in his addreffes to that part of his audience, which is called by Dr. Priestley, in the above-mentioned paffage, an academical clafs. How far the regular method which is here pointed out, or a thorough acquaintance with what is called naREV. May 1772.

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tural religion before they proceed to revealed, is neceffary for perfons in general, every one must judge for himself; as he muft like wife whether or not there is any danger, left these particular enquiries, efpecially among those who must have many other avocations in life, fhould lead to fcepticifm, or negligence about religion; an effect, which, there is fome reafon to apprehend, this among other caufes, has contributed to produce in the prefent age. We do not here intend any impeachment of this performance, but just to throw out an hint, which it is probable has already occurred to the Author.

Dr. Prieftley's good fenfe and abilities, for treating these, or other fubjects, are well known to the world; yet it may, however, be expected, that we should add fome further specimen of his manner, from thefe inftitutes; we fhall therefore felect the following fhort paffage, beyond which our limits will not allow us to proceed: it is taken from the fection which treats of selfintereft. The writer, having allowed, that a regard to our greateft happiness is one of the proper rules of our conduct, obferves that this is most effectually gained, when it is not itfelf the immediate fcope of our actions; in fupport of which remark, he adds the following obfervations:

1. When we keep up a regard to ourfelves in our conduct we can never exclude fuch a degree of anxiety, and jealousy of others, as will always make us in fome degree unhappy; and we find by experience, that no perfons have fo true and unallayed enjoyments, as thofe who lofe fight of themfelves, and of all regard to their happinefs, in higher and greater purfuits.

2. Though it be true, that, when our intereft is perfectly understood, it will be beft promoted by thofe actions which are dictated by a regard to the good of others, &c. it requires great comprehenfion of mind, even to fee this, and much more to act upon it; fo that if the bulk of mankind were taught to purfue their own proper happiness, as the ultimate end of life, they would be led to do many things injurious to others, not being able to fee how they could otherwile make the beft provifion for themfelves.

3. If we confult the unperverted dictates of our minds, we fhall feel that there is a kind of meanness in a man's acting from a view to his own intereft only; and if any perfon were known to have no higher motive for his conduct, though he should have fo much comprehenfion of mind, as that this principle fhould never mificad him, and every particular action which he was led to by it thould be, in itfelf, always right, he would not be allowed to have any moral worth, fo as to command our efleem; and he would not at all engage our love. All we could fay in his favour would be that he was a prudent man, not that he was virtuous. Nay we should not allow that any man's conduct was

even right, in the highest and most proper fenfe of the word, unless he was influenced by motives of a higher and purer nature, namely, a regard to the will of God, to the good of others, or to the dictates of confcience.

It feems to follow from thefe confiderations, that this principle, of a regard to our higheft intereft, holds a kind of middle rank between the vices and the virtues; and that its principal ule is, to be a means of raifing us above all the lower and vicious pursuits, to thofe that are higher, and properly speaking praise worthy.'

In clofing our extracts from this work, we would juft obferve, that to enlighten the underftandings of his hearers is certainly a material part of the bufinefs of a public inftru&tor, and that to imprint a few plain and practical truths in a perfuafive and affecting manner upon their hearts, is a yet more important defign. To make the bulk of mankind philofophers, is not a neceffary thing, but to form them to be useful members of society, and promote their regard to and fitnefs for a better life, thefe are indeed great and momentous purpofes; and to thefe, we are fully perfuaded Dr. Priestley, as well as his Reviewer, pays the most ferious regard.

We fhall only add, that in his preface he informs us, that in the fecond and third parts of thefe inftitutes, he has made great ufe of Dr. Hartley's obfervations on man: he thinks himself very happy, he tells us, in having any fair opportunity of making his acknowledgements to this writer, and fhall confider it as gaining a very valuable end, if by this or any other means, a greater degree of attention could be drawn upon that most excellent performance, fo as to make it more generally read, and ftudied, by those who are qualified to do it.'

ART. VI. Obfervations on the Causes of the Diffolutenefs which reigns among the lower Claffes of the eople; the Propenfity of fome to Petty Larceny; and the Danger of Gaming, Concubinage. and an exceffive Fondness for Amusement in High Life, &c. In Three Letters to a Governor of Bridewell, &c. By Jonas Hanway, Efq; 4to. 2 s. Rivington. 1772.

THE difloluteness of manners among the generality of our

countrymen, and the growing neglect of every thing ferious, fober, or truly important to the welfare of the community and of individuals, must be obferved and lamented by reflecting minds; and affords but a melancholy profpect for future years, unless fome wife and effectual methods can be employed to check the increasing evil. Very eafy, indeed, it is for perfons to exclaim against the diffipation and corruption of the age, which are too apparent; but to difcover, and properly to apply, a fuitable remedy, is a work that requires great wisdom, huDd 2 manity

manity and knowledge of mankind. Mr. Hanway is one among those who bewails our fituation in this refpect, and is folicitous to contribute towards a reformation. He appears, in the prefent publication, as in his former writings, like a pious and benevolent man, who has the interefts of his fellow-creatures at heart; and we fincerely with that his reprefentations may be carefully regarded, especially by thofe wnofe more immediate bufinefs it is to attend to the fe fubjects.

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In the fift of these letters, he gives an account of the Marine Society, and of the advantages which have already arisen from it he alfo mentions the prefent fcheme of obtaining for it an act of incorporation, which, he apprehends, will render it more permanent, refpectable and beneficial. During the time of the Jate war, we are informed, this fociety had exhaufted the cities of London and Westminster, and the fouthern parts of the ifland, of all the young hands that could be fpared, which rendered it neceffary for the managers to direct their attention northwards for a fupply. The Author takes this opportunity to acquaint us with the remarkable difference which he found in thefe children; that those from the north were generally of fober deportment, not given to swearing or lying, had a reverence for the fabbath, and refpected their parents and teachers; while the others, who were much the more numerous, were ignorant and vicious. You may easily imagine, fays he, that my curiofity was excited to enquire from what caufe this could proceed; and I found, that in the northern parts of this island, young perfons were bred up in the fear of God; and my poor friends in and about this metropolis, in no fear at all." "Mr. Hanway is very humanely folicitous for extending this charity, and for procuring fome other employments for them, if they cannot be all provided for on the water.

This writer takes particular notice of the workhouses appointed for the reception of the poor, together with the inconveniences and difadvantages at prefent attending them. He then proceeds to our prifons; he particularly mentions Clerkenwell Bridewell, and that of Tothill Fields, both of which, in fome refpects, he commends; but laments the neglect of a proper care to affift the prifoners in a religious view, that they might be led to penitence and repentance: and he efpecially complains of their being allowed here, and in other places of confinement, to affociate together; which affords them fo many opportunities of encouraging and hardening one another in wickedness.

Our Author likewife takes a view of the ftate of the London Workhoufe; and then makes fome obfervations upon capital punishments, or the infliction of death by the gallows." If this punishment, he remarks, is neceflary, though it proves to

be no adequate remedy for the difeafe, let it at least be inflicted with an awful decency, as if we mourned over the neceffity of it. If it were rendered awful to the fpectator,-it might have fome good effects.' What a fhame is it, continues he, for a Chriftian civilized nation, to fuffer a miferable Being to expofe a light behaviour upon this tremendous occafion !-Criminals going to execution generally give fuch little proof of belief in the immortality of the foul, that one would hardly ima gine they confidered death as any thing beyond the mere ceffation of motion. And a confiderable number of reprobate young fellows generally attend at fuch times, whofe reflections upon death amount to the fame thing. You will hardly believe there can be fo much ignorance and depravity, till you confider the prefent state of religion among the lower claffes of the people! I often wonder that the important doctrine of immortality is inculcated by our teachers in a manner fo little interesting in a direct view.'

The second letter offers a plan for the alteration of Bridewell, and urges the great impropriety of entertaining, under the fame. roof, criminals to be corrected, and youths to be educated in industry. Mr. Hanway advifes, that the buildings should be converted into cells for refractory apprentices, inf lent fervants, young perfons guilty of petty larceny, common prostitutes, vagabonds, and fuch kinds of offenders, and that each should be confined in a feparate cell. As he has, he fays, generally found, that the moft illiterate are the moft abandoned, he recommends, that fuch who cannot already do it, fhould be taught to read, that they fhould be fupplied with one or two proper books, that fome clergyman fhould be charged with the care of their moral and religious inftruction, and that befide their attendance at the seasons of more public worship and exhortation, each offender should at proper times be fingly admonished and exhorted, and every proper method employed to convince them of their errors, and recover them to virtue and happiness.

Several other particulars, of a fimilar kind, the worthy writer prefents to the confideration of the magiftrates and governors, to which, with great earneftness, piety and charity, he entreats their diligent regard. In a word, fays he, your building is convertible to the glorious purposes of humanity, upon a plan, the most extenfive, ufeful and necessary.-Many are the objects who call for relief at your hands! Such enterprizes concern the magiftrate as well as the divine, and no difappointment fhould intimidate either of them from making a fair trial. This thought ftill recurs to the mind, Can the people be governed without the aid of religion? How little do we appeal to it in cases where it is most wanted? The higher orders of fubjects may substitute what they call honour in place of it, and

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