their own welfare as well as it can be mine? Can they be happy without the enjoyment of these facred rights, any more than myfelf? And have they not an equal right with me, to pursue their own happiness? Is there a fenator, is there a nobleman, is there a prelate, who would not confider it as a great hardfhip, to be laid under obligations of violating his own confcience, of acting contrary to his own judgment, and to what also he thought his own intereft? And must not this burthen be as great and as unreasonable too when it falls on other men? All ranks, in every state, have an equal right to the common privileges of human nature. This is a truth fo obvious, that no fober perfon will ever once call it in question. How then can it be reconciled with the principles of fociety and of mutual juftice, that numbers fhould be exposed to cruel punishments, because they will not become difhoneft and break through the folemn ties of their own reason and confcience? If any one could be found, who fhould feriously vindicate fuch measures, and represent the continuance of fuch laws, as just and virtuous in any government, I would fay of him, in the language of a great and wife fenator," that he is mad, because he justifies the deftruction of laws and of liberty, and efteems the infamous and deteftable fubverfion of these bleffings as a glorious atchievement +." For no man in the proper exercife of his reafon, could ever talk and act in such an unreasonable manner; nor ought he to be confidered as a proper fubject either of law and juftice, or of civil government, who has no other ideas, but fuch as would deftroy all law and juftice, and fociety among the human fpecies.' In the fourth fection, fpeaking of human laws as fubverfive of juft government, and the real intereft of every commonwealth, he thus argues :- Such measures are naturally calculated to diffolve the ftrongeft bonds of fociety, and to break through all thofe folemn obligations which are fo effential for the preservation and well-being of every ftate. For when once men have been forced to difregard the voice of confcience, and to do what they believe unjust, then the principles of a virtuous conduct are fet afidé; religión is pierced with a mortal wound; the reins are given to every fpecies of vice and corruption; the love of the public and the defire of the common good will be extinguished; nor can it be expected that they should be faithful to others, who are become treacherous to themselves. And moreover, if the governors of any ftate will oblige their fubjects either to become difhoneft, or to remain expofed to heavy pe nalties and be without protection; the fubjects, in this cafe, will naturally fuppofe that integrity and virtue are no recom mendation to their fuperiors, and that they are released from all obligations of a moral kind, if they do but comply with the will of their rulers. I dare not mention the fatal confequences of fuch thoughts; they are too obvious. Or if the governors of any state will fecure the rights of confcience and the divine liberty of reafoning and judging only to themselves and particular friends, while they deny thefe facred privileges to the reft, they do in effect diffolve the most engaging bonds of human nature, and put an end to the common fociety of mankind; "which being deftroyed, beneficence, liberality, kindness, and juftice muft utterly perifh. And fuch as take away the foundation of these virtues, are properly charged with impiety towards the divine nature; because they fubvert the bafis of that fociety, which was established by the Deity himself" For these reafons, no wife legislature will ever invade the rights of conscience; because when that is done, their office becomes vain; fuch measures of prefervation are the greateft ruin that can happen to any ftate. That government, which makes attempts of this kind on the subject, may be justly compared to a madman, who wishes to tear open his own bowels, that he may fee how he is made within, and examine what it is that keeps the body together, and whether he cannot introduce stronger ties for the union and preservation of every limb, than the Author of Nature has done.' In the eighth fection our Author examines, and confequently condemns, the use of penal laws, in this nation, enacted merely for the direction of conscience. He argues in favour of the Nonconformifts, with moderation, ftrength, and fpirit: but when the late bill intended for their relief falls under his review, he is, we think, rather harsh on thofe gentlemen to whom the management of this bill was more directly committed, or who were otherwise concerned in its defence. It is certainly defirable and reasonable that the relief proposed should comprehend the whole body of Diffenters, and to them all, we doubt not, it was apprehended this relief would extend, on the plan then laid down. If that plan appears to be infufficient, we heartily with fome other more acceptable method may be difcovered; and, if the application is renewed, attended with greater fuccefs: but we apprehend the Diffenters, ought, from a regard to their own honour and peace, to be cautious how they raise objections, or pertinaciously excite any oppofition, from party motives, among themselves. Hi. MONTHLY MONTHLY CATALOGU E, SELF M SCELLANEOUS. Art. 14. Rational Self-Loves or, a philofophical and moral Efay on the natural Principles of Happiness and Virtue With Reflections on the various Syftems of Philofophers, ancient and modern, on this Subject. By L- N 8vo. 2 s. Griffin. 1773. ELF-LOVE, as our Author has defined it, is an internal spring of action, which puts all human nature in motion, and, according to the different direction it receives from the free determinations of our will, becomes occafionally the inftrument of good and evil, and of what we truly call virtue and vice. Of virtue, when directed to the attainment of all the good which, in fuch circumstances, may be attained; and of vice, when diverted from the prosecution of that greater good, to purfuits of a meaner fort, and fubuerfive of that better end. This is the true philofophical idea of felf-love.' He traces this principle to its origin in that fenfibility, or capacity of pain and pleasure, with which human nature is evidently endued; and illaftrates the nature and extent of its operation on individuals, on the practice of focial virtue, and on all the natural and adventitious relations of life and he then vindicates this reafoning from the reflections of Shaftesbury and others of the modern Platonifts. The Writer's digreffions, in difplaying the wifdom and goodness of Providence, and manifefting the importance of virtue to both our prefent and future welfare, with his remarks on the fentiments of modern writers, in refpect to the introduction and prevalence of evil, and on the various fyftems of infidelity that have been adopted either in former or later times,-are pertinent and judicious. This effay may be confidered as a kind of commentary on thofe lines of Mr. Pope, which our Author has adopted for his motto, and which are literally the sext or ground-work of his performance: Self-love and Reafon to one end afpire; Our greatest evil, or our greatest good." Efay on Man. RArt. 15. Introduction to the School of Shakespeare; held on Wednefday Evenings, in the Apollo, at the Devil Tavern, Temple-bar, To which is added, a Retort Courteous on the Critics, as delivered at the second and third Lectures. 8vo. 1 s. Sold by all the Bookfellers, &c. We cannot better explain the defign of Dr. Kenrick's Lectures, or of this introduction to them, than by inferting part of this advertifement: Dr. Kenrick having advisedly deferred the printing of his edition of kefpeare till that of Mr. Steevens' appeared, the expediency of Carrying his work into immediate execution is fo much abated, by the labours of that Commentator, and the contributions of his correfpondents, refpondents, that its intended publication is, for the prefent, laid afide. The appearance, however, of a mutilated play-house copy, under the auspices of the MANAGERS, from whofe affected veneration for Shakespeare better things might have been expected, has not only alarmed the poet's admirers in general, but fuggefted that fome pertinent obfervations on his writings might be now opportunely communicated to the Public in a more entertaining method, Dr. K. de firous of returning, by the earlieft means, the obligations he lies under to his fubfcribers, has therefore adopted the fuggefted expedient of delivering fome part of his comment, with the correspondent parts of the text, in public Lectures. He has entered, indeed, the more readily into this defign, as there are a number of paffages in dramatic writers, particularly in Shakespeare, which cannot be fuccefsfully elucidated without the aid of declamation. As to the title, which he has (too quaintly perhaps) prefumed to give this attempt; the Public may remember they were promiled, many years ago, the speedy publication of a work, to be entitled A SCHOOL OF SHAKESPEARE; but, as that performance has not yet appeared, and will now probably never make its appearance, the Lecturer thinks no farther apology neceffary, for affuming a title fo well adapted to his defign.' The Introduction is written in the general manner of the Author; fpirited and ingenious. The Retort courteous on the Critics, may be very properly peppered and falted for those who feed only on newspapers; but we are very fure it will not fuit the tafte of those to whom Dr. Kenrick would with principally to recommend himself, either at his lectures, or by his writings. Art. 16. The French Tutor; or, the Theory and Practice of the French Language. By Means of which, and without any, or very little Help, thofe that defire to read, write, and speak French correctly, may, in a fhort Time, perfect themfelves in the Knowledge thereof. Inriched with a Variety of curious and useful Tables, to affift the Memory, and expedite the Learner's Progrefs, viz. I. A Table fhewing the French Pronunciation, by an Affemblage of Letters, denoting fimilar Sounds in English. II. A Table exhibiting at one View the different Articles, and their Ufe. III. A Ta ble of the Genders of Subftantives and Adjectives. IV. A Table of the Formation of the Plurals of Suftantives and Adjectives. V. Tables for finding, in a Moment, all the Moods, Tenfes, Perfons, Participles and Gerunds of all regular Verbs. VI. A Table to know and find all the irregular Verbs. And more plain and eafy Rules than any French Grammar hitherto published. To which is added, familiar Phrafes and Dialogues reduced to the English Pronunciation, for the Eafe and Practice of the Learner. By V. J. Peyton, Author of the Elements of the English Language. 12mo. 4 s. Johnfon, &c. 1773. Mr. Peyton's method of teaching the French pronunciation by the combination of letters expreffing fimilar founds in English, may be of considerable ufe to the ear of the learner, but it makes the language appear very aukward to the eye; it looks like Cherokee, or Kamtchatkan, Art. Art. 17. A New Chronological Table of remarkable Events, Dif coveries, and Inventions; alfo, the Æra, the Country, and Writings of learned Men: the Whole comprehending, in one View, the Analysis or Outlines of general History, from the Creation to the present Time. Folio. I s. Knox. 1774 This Table being printed on a broad fide, is fit for framing, in order to hang up in ftudies and fchools. It is alfo fold bound up with the last edition of Guthrie's Geographical Grammar. Art. 18. Maxims for playing the Game of Whift; with all neceffary Calculations, and Laws of the Game. 12mo. 2 s. Payne. 1773. Very useful for learners of the game, with the help of a good memory; without which no one fhould attempt to play at whift. Art. 19. The Art of Joking; or, an Effay on Witticism; in the Manner of Mr. Pope's Effay on Criticism: With proper Examples to the rifible Rules. To which is added, the Laws of Laughing, &c. 12mo. 1.S. Devruelle. In closely following the Effay on Criticifm, this Comus's 'fquire frequently falls into grofs improprieties, for want of daring to venture a ftep without his guide. Thus where Pope fays, "Whoever thinks a faultlefs piece to fee-" the 'fquire of Comus fails not to tell us that Whoever thinks a faultless je to hear, Thinks what ne'er was, nor is, nor fhall appear.' Which is abfurd enough, and full in the teeth of his own remark, but two or three pages before, on a jeft of King John's, which he es for its good fenfe, politenefs, humanity, and delicacy; which all combine to make it EXCELLENT.-If all thefe good properties are really to be found in the royal bon mot, wherein does its imper fection confift? Subjoined to the parody on Mr. Pope's excellent poem, are the Laws of Laughing; together with fome very fober verfes on Joking: to all which (we include the whole performance) one of the Author's own lines may be justly applied: The jetter is the greatest jeft of all.' Art. 20. Opinions concerning the Univerfity of Oxford, and Subscription to the Thirty-nine Articles. By a Clergyman. 4to. Evans. 1774. 1 S. As this clergman writes with a kind of plaufibility, and has fomewhat agreeable in his ftyle and manner, there may be danger left his readers fhould be mifled. Those who enter into the fubject will perceive that his reasoning is vague and infufficient; he fometimes has recourse to raillery; but though he appears very confident in the itrength of his argument, he cannot furely imagine that in point of truth, whatever may be the cafe as to intereft, he is on the right fide of the question. He does not, as might be expected in a Chriftian divine, take any great notice of the fcriptures,-the rules of the Church of England, as by law established, feem to be with him an higher authority. A love for the Oxford univerfity he apprehends to be a very momentous principle: it may be questioned whether the Laws and ftatutes of that univerfity are not, in his view at least, equally rational |