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capacity. The author's design is to excire some of their most active ministers, or leading men among the laity, to call a general meeting, to renounce the Regium Donum, to declare their principle to be the right of private judgment to all men without exception, and to establish some mode of uniting their body, for is perpetual preservation.

CON TR O V E R S Y. The Harmony of tbe Truib; the Second Pari, called the Harmony of

the Scriptures. 8vo. Law, This writer flames with Athanafian zeal against Mr. Locke, Ben. Mordicai, and other writers; but particularly Mr. Lindsey. A considerable part of this tract confists of a comment on the first chapter of the Epistle to the Hebrews, and a comment on the second Psalm*.

DI V Ι Ν Ι Τ Υ. Concordia. Seu Sacræ Cænæ Theoria Sacra Auctore, P. D. K.

S. T. P. 8vo. 25. 6. Dilly. The learned author has favoured us with the following account of his hypothesis, which we shall insert verbatim, as we wish to do justice to it, by a fair and impartial representation.

• The delign of the Concordia is, if possible, to terminate the unhappy disputes about the doctrine of ihe facrament, which have so long divided the Protestants, by ihewing, where the fault on both sides seems to lie, viz. in not distinguishing between the laji individual supper given by our Savioar himself to his apostles, alone, and that ordinance established afterwards in the Christian church, called the sacrament, between which two there feems to be a great difference. For Christ's delign in the former appears to have been, actually to effect and to enter here on earth, with the eleven faithful apostles, as his own church then, and in them with the church universal, into that fubftantial, intimate, and eternal union, which is implied by the new covenant for imparting eternal life to them, by means of his body and blood, or human nature, as the only fit one for this purpose, eternal life being inherent thereunto by virtue of its personal union with the divine nature. Of this his body and blood he accordingly then made the apostles really participate in an invifible and incomprehensible manner, as far as was congstent with this present life; which is made evident from the words of our Saviour himself, spoken to the apostles at this last Sapper, rightly explained and compared with his speeches after it, as related in the gospel of John, ch. xiv. to xvii. as also that in ch. vi. and from the use of the symbols of bread and wine, adopted by Chrift at the same time.

But the sacrament seems to be designed for a memorial of that union effected by Christ at the forementioned last fupper, whereby all true believers may be assured of its perpetuity, as well as their share in it ander the influence of the Holy Spirit, See Critical Review, vol. xlii. page, 393• F F4


until its confummation at Christ's second coming, and whereby the union of the members of Christ's church here on earth, amongst themelves, might be for ever cemented, as we learn from ch. x. xi. of St. Paul's first Epistle to the Corinthians, who was expressly commanded by Christ himself to introduce this ordinance in the Christian church.

• This distindion being admitted, it is plain, that, though the Lutherans nat unjustly infist upon the proper or literal sense of these words of Christ, this is my body! this is my-blood! yet they have no right to argue from thence the nature of the sacrament, these words not respecting it, but only the individual action then performed by Christ, when he gave this last supper. And as they proteft, that they coniend only for the truth of these words of Christ in their literal sense; this being adinitted in regard to that individual action, their end is answered, and confequently there is no reason on their side for continuing the separation on this account.

Again, it is equally plain, that the Calvinisis cannot with season dispute the proper or literal sense of the forementioned words any longer, if afferted only in regard to the last fupper given by Christ himself to his apostles, if therefore the Lulherans admit the present ordinance of the fairament to be a memorial only of the said laft fupper, and the union effected therein, though not quite an ineffectual one, the Calvini,15 bave what they can poslibly desire in regard to this point, and, consequently, there is no reason on their fide for continuing the separation on that account. On the whole, this tremendous controversy appears to be merely an exegetical question.'

The author adds, he should not be against treating the subject in a more ample manner, and a more familiar method, if thought useful in English; knowing how little attention is now paid to Latin books, especially books of divinity; and having chosen the Latin language and mathematical method only first to explore more easily the sentiments of the learned, both here and abroad, of his hypothefis.'

There certainly can be no objection to his having written this tract in Latin, as it is chiefly intended for the learned. It will on all hands be allowed, that the shorter it is the better ; and therefore it seems to be unnecessary to treat the subject in a more ample manner. Tbe true Sonship of Christ investigated. And bis Person, Dignity,

and Offices explained and confirmed from the sacred Scriptures: I 2mo, 25. 64. Dilly.

That Jesus is the son of God is a point, in which all Chriftians are agreed; but in what fense this expression is to be undera ftood, has been the subject of many unhappy controverfies. Some have held him to be the son of God from the generation of his divine person by the Father from all eternity; others, from the miraculous formation of his human nature by the divine power at his incarnation ; others, from his confecration to the character and office of Mefliah ; and others from his refurre&ion.


This writer fupports a different opinion, which, he thinks, tands clear of those difficulties, with which all others are attended, He first endeavours to prove, that there are two natures, the divine and human, or the second person, of the Trinity, and a human soul and body, all coexisting in the person of Christ; he then delivers his own hypothesis in the following terms, which he afterwards more fully explains.

? Is the pre-existent living principle in human generation, not the result of the Father's will, nor dependent upon it for existence, but exists in and with him, by the fame law or neceffity of nature as hinself exists ; so the divine Logos co-exists with the other divine persons in the same divine essence, and by the fame necessity of nature, by which the Divinity. in general, and every personal subậit. ence in that Divinity does exift. Does human generation consist in the unition of this'original living principle, with an accesary fuhItance derived from the female parent; or in accession of such fub. Hance to the original principle; so this divine generation connfts in the unition of the divine Logos, not only with a human soul created by God, but with a human body also derived from the suis. Itance of the Blessed Virgin, and both united with the divine Word, Is this addition to the original principle made by the generation of the father, the conception of the mother, and the energy of the living principle; fo God the Father, by whose peculiar agency this human nature was formed and united to his divine Word, is affirmed to have begotten this glorious perfon, Pfalm ii. 6. The Blessed Virgin of whom his body was formed is said to have conceived and born him, Isaiah vii. 14. And the Word to have partook of human nature, and to be made in human Aeih, Heb. ii. 14. John i. 14. From this unition of the original principle with the acceffary substance, is there constituted and produced a more visible and complex person, possessing the nature of both parents, and taking its denomination of Son from both, but chiefly from the Father, from whom the chief constituent of its person was derived ; só from the incare nation of the divine Word, is constituted the complex person of linmanuel, partaking perfectly the nature of God and of man, called not unfrequently nor improperly the Son of man, yet chiefly and most frequently the Son of God, Is a son {prung of both

parents the best pledge of their love, so we shall find this glorious Godman is the best pledge of friendship between God and man, and formed for every office of Mediator betwixt them. Such is the amazing agreement between the incarnation of the divine Word and human generation. Tó no other view of our Saviour's person that ever has been given do these primary evidences of his Sonship apply. To no other view that can be given of him can they apply. In every essential and neceffary point do tliey apply to our Saviour's incar. nation, and the constitution of bis complex person, which we have here assigned as the foundation of his Sonhip, and therefore they furnish a most convincing evidence that in this sense, and in this only, is Christ Jesus the Son of Godi'

The author proceeds to treat of the dignity of Christ's character, the offices which he was to execute, the rewards to which he was exalted, and the duties which we owe to him as our Saviour.

This is one of the best traéts we have seen in favour of the Athanafian doctrine of the Trinity. An Enquiry, whetber we have any Scripture-warrant for a direct

Address of Supplication, Praise, or Thanksgiving eitber to the Son or to ibe Holy Gbojl? By ibe lale Rov. Paul Cardale. 8vo. 15. Johnson.

The Rev. Mr. Paul Cardale was a pious and learned disfenting clergyman at Evelham, in Wortershire, the author of several publications; the most distinguished of which appeared in 1767, under the title of the True Do&rine of the New Testament concerning Jesus Christ considered*. He died March 1, 1775, aged 70, and has left behind him a very confiderable number of devotional pieces in manuscript.

In this tract he endeavours to prove, that we have no scripture-warrant for a direct address of supplication, praise, or thanksgiving, either to the Son or the Holy Ghoft. We are, he says, to honour our Saviour as the appointed mediator, lawgiver, and judge of mankind. But, he adds, whilft Jesus Chritt was on earth, no'worship was ever paid to him as God, either in a way of religious supplication, or of thanksgiving; and after his resurrection and ascension, we have no inftance, either of his being called God, or invoked as such, in the way of prayer or praise ; unless where he was either personally present, or visible to the worshiper, as in the instances of St. Thomas and St. Stephenwhich are here particularly considered.

To this Enquiry is fubjoined a letter on the perfonality of the spirit, which was sent to the editor, Dr. Fleming, in the year 1762, by the late Dr. Lardner. The purport of this letter is to prove, that, by the Holy Ghost, in the New Testament, is not to be understood a divine person, but a power, a gift, or an effufion of spiritual gifts. A Sermon preached at Nottingham, Dec. 13, 1776, being the Day

appointed for a General Faft. By George Walker. 8vo. is, Johnson.

An animated representation of our national depravity, from Rom. i. 28.

ME DI CAL. A felea Number of fobirrhous and cancerous, Cafes, successfully treated without cutting, by the peculiar Remedy of Melmoth Guy,

Surgeon, 8vo. Nichol, Twenty Cases are here related, we think, with fidelity, of glandular tumors, some of which were evidently cancerous, all cured by Mr. Guy, without recourse to excision. We heartily with success to a discovery of so much importance to mankind. The Oeconomy of Quackery confidered, in a Reply to Mr. Spilsbury's

Free Thoughts on Quacks and their Medicines. By Tho. Prosfer. 8vo. Bew.

This pamphlet is published as a reply to a despicable production, written by oné Spilsbury, entitled, Free Thoughts on * See Critical Review, vol. xxiv. p. 331.




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Quacks and their Medicines. The reply is sensible and just; and the author deserves the greater commendation, that he could have no other inducement to expose such a shameless effufion of empiricism and ignorance, than the defire of preserving the pub. lic from becoming a prey to the most deftructive species of imposture.

PoE T RY. An Epistle to Dr. Shebbeare: to which is added an Ode to Sir Fletcher Norton. By Malcolm Macgreggor, of Knightsbridge, Esq. Author of the Heroic Epifle to Sir William Chambers, &c. 4to. Is. 6d. Almon.

This piece is undoubtedly the production of the author of the Heroic Epistle. There is, in both, the same smoothness of numbers and energy of expression, the fame sportive irony, the same keenness and delicacy of satire., If this poem is inferior to the former in point of sublimity, it must be attributed to the inferiority of the subject. For, as the sage Malcolm Macgreggor, esq. very properly remarks, the different ranks of the two pero fons, to whom these two works are addressed, require a difference to be made in this matter.

It would be unpardonable not to discriminate between a comptroller of his majesty's works, and á hackney scribbler of a newspaper, between a placeman and a penfioner, a knight of the polar itar and a broken apothecary?

The author, however, introduces himself to the hero of his poem with this pompous aspiration.

"O for a thousand tongues ! and every tongue
Like Johnson's, arm’d with words of lix feet long,
In multitudinous vociferation
To panegyricize this glorious nation,
Whose liberty results from her taxation.
O, for that passive, pensionary spirit,
That by its prostitution proves its merit!
That rests on RIGHT DIVINE, all regal claims,
And gives to George, whate'er it gave to James ;
Then should my Tory numbers, old Shebbeare,
Tickle the tatter'd fragment of thy ear !
Then all that once was virtuous, wise, or brave,
That queli'd a tyrant, that abhorr’d a Nave,
Then Sydney's, Russel's patriot fame should fall,
Befmear'd with mire, like black Dalrymple's gall,
Then, like thy prose, should my felonious verre
Tear each immortal plume from Nassau's hearse,
Tbat modern monarchs, in that plumage gay,
Might stare and strut, the peacocks of a day.
But I, like Ansty, feel myself unfit

To run, with hollow speed, two heats of wit.' The poet gives us a humourous account of his former public cations, pays some compliments, en passant, to the doctor, and then, in the language of a courtly bard, predicts the success of pur arms in America:

• Where soon, we trust, the brother chiefs thal
The congress pledge them in a cup of tea,



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