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find the following pallage. The friends of the author om the other hand Aatter him, that be has done something tolerably well ; that, as far as he has gone, he has given a clear and full answer to the objections made to our liturgy, and shewn them to be idle, trifling, and groundless; that he has proved the disquisitors to be guilty of the very imputations, which they would fix upon the author of the remarks; to be guilty of mean, low, paultry scurrility; of mameful prevarication, of base infinuations, of notorious falfoods, and other little artifices, frequently found in the treatises of the most vain, conceited, impious, sneering infidels.
That which will deserve the reader's particular notice, fays he, p. 269, the Disquisitors insist upon it, that the Disquisitions, and their Appeals, &c. are all the words of truth and soberness. Teneatis amici? What, in the name of goodness! are the words of truth and foberness? Are Jhameful prevaricution-base insinuatiins--mean, low, canting fcurrility-notorious falfhoods sceptical ribaldry- -paultry quibble-vain, arrogant assertions confident appeals to come mon sense and reafon-rude infults upon the establishment-impudent menaces--are these the words of truth and soberness ?
Our author seems to out-do himself when speaking of the apologift for the disquisitions, whom he seldom mentions without belowing on him one or other of the following genteel appellations; infolent schismatic, sceptical trifler, paultry sneerer, impertinent caviller, &c. and in one place, he calls him a pert, impudent prevaricating sceptical knave.
By the above fpecimens our readers will clearly perceive what character this performance deserves; and will, no doubt, be apt to think, that had the author intended the greatest service to the cause of the disquisitions, he could not, perhaps, have taken a niore effectual method than he has done to promote it. We shall only add, that instead of doing any service to his cause, he will, we apprehend, be thought, by the candid, moderate, and judicious part of our clergy, to have done it no small dishonour, by employing such weapons in its defence; weapons, which, we heartily wish, may be always left in such hands.
It may not be improper to acquaint our readers, that our author, in return for the honour done him(for such he tells us he really eseems it) by the account we gave of the first part of his remarks in our review for March 1750, has made mention of us in such bonourable and respectful ierms as those of illiterate rudeness, invective, cavil and impertinence,
&c. has ranked us amongst the friends of the Disquisitors, and under that character bestowed upon us a due share of those flowers of speech, of which he has so rich a variety ; and not only fo, but (such is the gratitude of our worthy Presbyter) has inserted in his performance a long letter from a friend, who has created us with a very uncommon degree of respect, and shewn talents for elegant and polite writing equal, if not superior, to those of our author himself.
ART. VI. A Treatise on Virtue and Happiness. By Thomas Nettleton, M. D. and F. R. S. 8vo. 45. Payne. THE favourable reception, which this book has met
with from the public, renders it unnecessary for us to lay any thing of its character ; or give our readers a view of what it contains : nor should we indeed have taken any notice of it, but that this edition is much improved, and several considerable additions and alterations made, All we shall say concerning it is, that, whoever has a taste for moral subjects, (the molt important of any) and would see the method of obtaining a solid and durable happiness, pointed out in an easy, agreeable, and perspicuous manner, will find his account in a careful perusal of it.
ART. VII. Some Conje&tures relative to a very ancient
Piece of Money, lately found at Eltham in Kent, &c.
our author's conjectures, was found, he tells us, about a year ago in a Stratum of white sand, by a labourer as he was digging up some new ground at Eltham; and is not the least blurred or exeded, but in the highest preservation, having the adorandi rubigo (as he calis it) and the semblance and peculiar air of much antiquity. The intrinsic value of this piece, which is of base metal and weighs fifteen grains and a half, we are told, is one penny, three farthings, and three fourths. It has no head nos legenda ; the reverse is divided into quarters, with a ftar in one quarter, and a crescent in the other. As these de vices are always found in the ancient feals of Richard I.
our author thinks it highly probable, that this piece of mog ney is a coin of that king.
He has added some remarks on a dissertation (lately published) on Oriuna the supposed wife of Garausias, on the Roman coins there mentioned ; the reasons assigned for making these renjarks, we shall give our readers in his own words, which may serve as a specimen of his ftile and manner of writing. , ? I thould not have thus publickly made these remarks,' says he, but am concerned that such a trifling dissertation, whose author had acquired some credit with the learned Ro Nummariâ, fhould appear in the French academy, and be the reproach of a nation that did possess the most valuable collection of Greek and Roman coins in the universe. The slight credit the dissertator affords Monf. Boze, keeper of the French king's medals, a man of extensive learning, though not superior to his free communication of it, I am afraid will draw some levere remarks from another quarter, which by this trifling attempt of our British author, we have little hope he can retort: However, I wish fome more able pen would undertake
vindicaie our established English right of having given to the leared as many excellent treatises de re Nummaria as any nation under the fun.'
ART. VIII. Candid Remarks upon the Rev. Mr. Taylor's
Discourse entitled, The Scripture Doctrine of Atonement examined. In a Letter to Mr. Taylor. By George Hampton, M. A. 8vo. Pr. Is. 6d. Oswald.
HE author of the piece now under our considera
modesty, appears to be a true and consistent friend to
that the objections urged by Mr. Taylor against considering the legal as piacular sacrifices, and the sacrifice of Christ as vicarious, are insufficient. With regard to the merits of the cause, it is not our province to determine ; nor shall we detain our readers with any extracts from this performance, but think it fufficient to inform them, that though our author endeavours to vindicate the commonly received opinion with regard to the point in dispute, yet he is much more moderate in his sentiments concerning it, than the generality of those who have taken the famo side of the question. By satisfaction to the divine justice, when applied to the sufferings of Christ, he thinks nothing more is meant, than that they were such, as that it pleased God to confider and accept of them, as sufficient to manifest his displeasure against fin, and to vindicate the honour of his justice and laws; at the fame time that he was pleased to thew mercy to the finner: and by the imputation of our fins to Christ, he imagines nothing more is intended, than that, as he undertook to procure for us the remiffion of our fins, they may be said so far to have been placed to his account.
An Elay on Mr. Hume's Elay or Miracles. By William Adams, M. A. Minister of St. Chad's Salop, and Chaplain to the Bishop of Llandaff. 8vo. 25. Dodsley.
have been lately published, this is not the least con. fiderable. The subject is very important, and handled with judgment and accuracy: the full evidence, posibility, and propriety of miracles are distinctly shewn; and the objections of Mr. Hume, though urged with great acuteness, proved to be inconclufive. Nor is it te least praise of this performance, that it is written with candour, and in such a manner as shews the author to have enlarged and generous notions of chriftianity, and a temper free from fourness and bigotry.
He has divided his piece into two parts ; in the first he proves that miracles are credible in themselves, and in the second Thews the credibility of the go pel miracles, and what disparity there is between them and those of popery, obviating as he goes along all that has been advanced upon the subject by Mr. Hume.
The argument urged by Mr. Hume against miraclesię as follows, It appears,” says he, “ that no testimony for any kind of miracle can ever amount to a probability, much less to a proof; and that, even supposing it amounted to a proof, 'would be opposed by another proof, derived from the very nature of the fact which it would endeavour to establish. 'Tis experjence alone which gives authority to human testimony; and it is the same experience which affures us of the laws of nature. When, therefore, these two kinds of experience are contrary, we have nothing to do but substract the one from the other, and embrace an opinion, either on the one side or the other, with that alsurance which arises from the remainder. But, according to the principle here explained, this fubftraction, with regard to all popular religions, amounts to an entire annihilation ; and, therefore, we may establish it as a maxim, that no human testimony can have such force as to prove a miracle, and make it a just foundation for any such fyftem of religion."
In answer to this, our author observes, that, the uniformity of nature is no way impeached or brought in question by the supposition of miracles.
! The concuring testimony of mankind,' says he, to the course of nature,
not contradicted by those who have experienced contrary appearances in a few instances. The idea of a miracle unites and reconciles these seeming differences. By supposing the facts in question to be miraculous, the uniformity of nature is preserved, and the facts are accounted for upon another principle intirely consistent with it. Thus, experience teacheth us, that lead and iron are heavier than water: but a man, by projecting these heavy bodies, may make them swim in water, or fly in air. Should the same be done by any invisible power, it would be a miracle. But the uniformity of nature is no more difturbed in this case than the former, nor is the general experience, which witnesies to the superior gravity of these bodies, any proof that they may not be raised in air and water by fome invisible agent, as well as by the power of man: all that experience teaches is the comparative weight of these bodies. If therefore, they are seen to float in mec'iums lighter than themselves, this must be the effect of art or strength; but, if it be done without any visible art or power, it must be done then by some art or power that is invisible, that is, it must be miraculous. This is the process by which we infer the existence of miracles ;