plantation, confifting of five walks, the his own breed likewife, not over two central of which is a horse-course, and three rounds make exactly a mile. All the lines are fo laid out, that from the centre the fix rows of trees appear but one, and form a hundred arches round the field; in the centre of which I have erected a mount, and placed a marble coJumn on its proper pedestal, with all the decorations of the order; on the summit of which I placed a Pegafus, juft feeming to take his flight to heaven; and on the dye of the pedeftal I have engraved the following infcription, wrote by an ingenious friend. In memoriam JONATHAN SWIFT, S. T. P. Aonidum fontes aperis, divine poeta, bram Nominis in mentem, facro revocare quotannis Ludorum ritu juvat; hic, tibi parvus honorum Offertur cumulus: laudum quo fine tuarum, Copia claudatur qui quærit, gentis lernæ Pectora ferutetur, latumque interroget orbem. 1750. I have also appointed a small fund for annual premiums, to be diftributed in the celebration of games at the monument yearly. The ceremony is to laft three days, beginning the first of May yearly. On this day young maids and men of the neighbourhood are to affemble in the hip podrome, with their garlands, and chaplets of flowers, and to dance round the monument, finging the praises of this ingenious patriot, and firowing with flowers all the place after which they are to dance for a prize; the best dancer among the maids is to be prefented with a cap and ribbons; and after the dance, the young men are to run for a hat and gloves. The fecond day, there is to be a large market upon the ground; and the girl who produces the finest hank of yarn, and the most regular reel and count, is to have a guinea premium; and the perfon who buys the greatcft quantity of yarn is to have a premium of two guineas. The third day, the farmer who produces the beft yearling calf of his own breed, is to have two guineas premium; and he that produces the fairelt colt or filly, of years old, fhall receive a premium of two guineas alfo. Thus the whole will not exceed ten pounds; and all these useful branches of our growth and manufacture will be encouraged, in remembering the patron who with fo much care and tenderness recommended them to others, and cherished them himself.-—I am, &c. GENTLEMAN'S MAGAZINE. Extract from An effay on spirit and the doctrine of the Trinity; with fome remarks on the Athanafian and Nicene creeds; written, as fuppofed, by Dr Clayton, Bishop of Clogher. THE HE learned author, in his dedication to the Primate of all Ireland, labours with great strength of argument to fhew the neceffity of an amendment of the liturgy; in which he makes this remarkable observation: "That he does not recollect any inftance in hillory, fince the times of the apollles, where the reformation of religion in any material points hath been brought about by the influence of the clergy in general; the bulk of them, who are always the leaft knowing, being molt tenacious of old opinions. The Pope, indeed, every now and then, makes fome reformation in the calendar of faints, and strikes out a few antiquated holidays, to make room for new canonifations; but if we are to take our precedents from what hath hitherto paffed in the reformation of any material points in religion, it must be effected by a few leading perfons amongst the clergy, when fupported by the upper and more think ing part of the laity." -In order there. fore to convey his own fentiments to the powers that be, he hath thought it the most proper, and Chriftian method, to publish them in the garb of a metaphyfi cal clay, to prevent their falling into the hands of the lower clafs of readers, whole thoughts might be diflurbed by an inquiry into fubjects of this nature, till by gentle degrees, they come, by the blefing of God, to be made a part of the cllablifhed religion of the country, which will give them a proper weight with thofe who are not other wife capable of judging of them, This being premifed, he begins his ay, by quoting it as the opinion of Spa, "That there is no other fubunce in nature but God; that modes asot fubfift, or be conceived, without fabiance; that there is nothing in nare but modes and fubflances; and that efore every thing mult be conceived fubfifting in God:" which opinion, ith fome few alterations, our author eferves, hath been embraced and cultired by Pere Malebranche and Bp BerkeBut his Lordship's fentiments are very different. He acknowledges indeed, that though God, as the only felf-exiltent being, may, comparatively speaking, be faid to be the only being in nature; yet, fays he, to speak more philofophialy and accurately of God and his works, I know that I exift; I cannot be ceived in this; and fure I am, that fince Id exift, I exist as a separate and diftinct ence from God, though not independent fin: which exiftence is compofed of two different kinds; one spirit, and the oner matter, or body: but wherein the tance of either confifts, he confeffes zelf entirely ignorant. By this pofiton he would not be thought fo abfurd a to imagine there are more gods than The confcioufnefs of our own exince leads us to a first cause, which first caufe can only be one, because two first caufes is a contradiction in terms. Every ting therefore that exifls, befides this r caufe, whether begotten, emanated, ared, or spoken forth, mult proceed tom, and owe its exiftence to the will, well as power of that firft caufe. Having thus explained himself conrning the fupreme being, he next proceeds to confider /pirit and matter, which conftitute that feparate existence spoken cf, and are endued with very different and inconfiftent properties: As for example, one has the power of motion in elf, whereas the other can neither put elf in motion, nor ftop its own motion when once begun; whence it is reafonable to conclude, that their natures or efences are alfo different; and that whenever we fee any thing moved, the trt author or cause of that motion muft to what we call spirit. Nor is that power whereby matter is enabled to refift motion lefs the effect of Spirit, than that whereby it is enabled to continue in motion when once communicated; for if no active power withheld it, according to the principles of attraction and gravity, a mountain would be as easily removed as a molehill: fo that refiftance is fomething more than a bare negation of Spirit, as the Bishop of Cloyne afferts it only to be. From motion our author deduces intelleft; as every being capable of moving itself or any thing elfe, must be poffeffed of fuch a measure of understanding as will enable it to perform the functions allotted it in the general economy of this univerfe. Hence all nature feems replete with fpirits, formed with different degrees of abilities, according to the various ends and ufes for which they were defigned by their creator. To man a freedom of will is given, and faculties capable of perceiving pleafure and pain, on which depend our notions of good and evil, happiness and mifery; the fense of which could alone determine the will to act. Hence it appears, that evil takes its origin from the goodness of God; in which it will alfo be finally absorbed, when pain fhall be no more. And herein lies the difference between the freedom of God and of man, that fallible man may chufe an apparent good productive of evil, inftead of a real one; whereas God cannot be deceived, and confequently cannot chufe but good. From these primary perceptions our author purfues his way through all the properties and perfections of the human mind; and, by confidering each distinctly, limits the extent of man's underflanding to a few felf-evident truths; fuch as, That two and two make four; That the whole is greater than a part; That happiness is preferable to mifery, &c. which the mind can never be mistaken in neither can it be mistaken in this, That God cannot create or produce any being equal in power to, or independent on himself; because two all-powerfuls, two fupremes, would imply a contradiction. But that God might communicate fo much power to one of his own creatures, of a more exalted exalted nature than man, (of whom there may be myriads in the univerfe, all gradually afcending to the great fountain of perfection), as to enable him to create inferior beings, and frame a world of his own, compofed of intelligent agents, implies no contradiction: and though to men of the greatest abilities it may be impoffible to comprehend that power, whereby a created intelligent agent, of fuperior qualifications to thofe communicated to mankind, can be enabled to fee in darknefs as well as in light, to know the inmost receffes and thoughts of mens hearts, to prefide at once over fuch a world as this which we inhabit, and, where two or three are gathered together, there to be alfo, invifible, in the midst of them; yet fuch a power may be communicated, because it implies no contradiction. Which power, however, muft be limited, clogged, and fettered, with fome kind or degree of inactive matter, which may ferve to give a form and fhape, or boundary, to its fpiritual nature, and must be dependent on the fupreme, and only unembodied spirit that exifts. That fome fpirits, however, may be furnished with bodies of fo delicate a texture as to clothe themselves with light, may make the clouds their chariots, and walk upon the wings of the wind; and yet may be fufceptible of pain and pleafure, bodily and intellectual; may have their affections and paffions, their friendships and animofities, their wars and alliances, of which we can form no real ideas, will hardly be denied by thofe who confider to what exquifite degrees of perfection the properties of matter are reducible. But at what time thefe fpirits were created, though we are as ignorant as of their natures, yet it is not unreasonable to fuppofe this to have been done at fuch a diftant duration of time, as we can no otherwise describe but by calling it eternal. Hefiod, one of the firft Heathen authors extant, fuppofeth myriads of invifible fpirits, clothed in air, attending upon this terreftrial globe, and employed as angels or meffengers between the great God and mankind. Plato fays, that Saturn fubjected the nations to dæmons, or intelligent fpirits, (for fo the word fignifies), of a more divine and b nature than men. The opinion of ancient Jews on this head was, that almighty God was of fo tranfcende nature, that before he created being the lowest rank, he produced an inf variety of beings in a gradual defe fome of which were appointed_as_g dian or governing angels over the fev nations of the earth; and that the por of Ifrael was particularly committe the care of that being who is often de ted by the name of the Lord. It v needless to cite all the proofs our aur has produced in fupport of this doct of intelligent fpirits; all history is ful them, facred and profane. The Jews, according to Eufebius, ter that effence of the all-powerful Go made a fecond of the Logos, begotten the firft caufe; which Logos, in the bo of Wisdom, is manifeftly spoken of as t guardian angel of Ifrael. The proph Daniel calls Michael the first prince, ti great prince that flandeth for the childr of Ifrael; and a hundred paffages in t Old Teftament confirm the fame thing. And as the archangel Michael is the perfon who is called the fecond effence b the Jews, fo the angel Gabriel, fo ofte called by the prophets the Holy Spiri will be found, upon inquiry, to be the third effence to whom the Jews paid di vine honours. "For (fays Eufebius) the Hebrew divines, after that God who over all, and after his firft-born Wif pay divine worship to the third and ho power, which they call the Holy Spirit by which they themselves are illuminate when they are divinely inspired." Now it is manifeft, that the angel Gabriel was employed in the administration of this office. Gabriel was fent to Daniel to make him understand the vision. Gabriel was that Holy Spirit who was employed by God in illuminating the reft of the prophets of old, and who is fo often mentioned in the Old Teflament under the name of the Holy Spirit, the Spirit of God, or the Spirit of Jehovah. Nor is this doctrine of the Jews, with regard to God the Father, God the Son, and God the Holy Spirit, conformable to fcripture only, but to reafon likewife; ince, if we do but reflect on the immenfe who deny the Son to be of the fame ulia Lance between the imperfect ftate of or hypoftalis with the Father, and in the an beings, and the infinite perfection other it is declared they cannot be faved almighty God, we cannot but admire who do not affert that there is one hypoftahe wildom, in chufing to govern this fts of the Father, and another of the Son, Laiverfe by a gradual fubordination of and another of the Holy Ghoft; and why one fuperior to another, in or a confubftantial Trinity is adopted, and Jeto employ the various works of his tranfubftantiation rejected, fince both take bands in the exercise of thofe powers and their origin from the fame oracle, that is, duties with which he hath endued them. from the Papal chair; or to exonerate And as this doctrine is reconcileable their confciences, by joining in an humwith the Old Testament, with the fenti- ble remonstrance against thefe things. ats of the Jewish divines, and with man; fo is it also with the fcriptures of New Teftament, and with the opiniof the Chriftian fathers for the first years; as will appear by confulting Je Martyr, Athenagoras, Tatian, Ire, the author of the Recognitions, Setulan, Clemens Alexandrinus, Origen, Gregory Thaumaturgus, Dionyfius of Alexaria, Lactantius, &c. out of which it ere needlefs to produce any quotations, this point seems to be given up by Mr Lingworth, Bp Bull, and Dr Gudth, three of the most learned perfons of the laft age. Hence his Lordship apprehends it maily fhewn, from the confideration of the nature of fpirit, by the light of reafes, that there can be but ONE God, that is, ONE fupreme intelligent agent; Which one God may, however, create an infinite feries of fpiritual agents; fome a which may, by a delegated power, act - Gods, with regard to thofe inferior bags who are committed to their charge: he likewife apprehends, that, from the fentiments of the Jews, as well as from the fcriptures of the Old and New Thement, it appears, that this is the method of government which the Almighty hath been pleased to purfue in the œconoay of this universe. He therefore conclades, (after a learned examination of the opinions of the ancient Pagan philoJeghers concerning a Trinity, and a comparison between the fentiments of fome of the wifeft among them, and thofe of the primitive fathers), with calling upon the Proteftant Bishops of Ireland; either to account for having two creeds eftahed in the fame church, in one of Which those are declared to be accurfed And he promises, if any of them fhall deign to honour this treatife with an anfwer, that if it pleafeth God to fpare his life, it shall speedily be followed, either by a recantation or a reply. Obfervations on the weather; continued from Dec. 26. to Jan. 25. 1752. [xiii. 616.]· BAROMETER. Highest 30. 4, Common station 29. 5. Highest 51 deg. The barometer in this month has afforded an unusual phenomenon, which is worthy of notice, and efpecially as the cause of it is fince come to light. In the conclufion of the laft and the fore part of this month the quicksilver stood moltly above 30 deg. with a northerly wind. It funk about the middle of the month very low, with the wind at S. E. and S. W. viz. to 29. and rofe but a degree or two during ten days, though the wind shifted to the north-eaft, and kept northerly all the time, with dark, cold, moift weather, fome rain, and now and then a flight appearance of fnow. What is most fingular in this cafe is, that the quickfilver fhould fink fo low, and continue there fo fteadily, with a wind that commonly raises it to 30 deg. at least, that is, a full inch higher, unless great quantities of fnow fall at the fame time; but as very little of this appeared about London, the obferver was at a lofs to to account for it any other way, than by fuppofing that in the north fomething unafual mult have happened, as indeed he was foon after informed of *. The variations in refpect to heat or cold, have been very inconsiderable; the mercury having traverfed only nine degrees during the whole month, and only four of thefe in any one day. But to the fenses the weather feemed much more variable, it having been in general a dark, moift, cold, and unpleafant month. A diftinct benign kind of the smallpox continued to be the epidemic of this month: a few confluent cafes occurred; but rarely, in comparison of the numbers of those who had them in a favourable way. Bleeding moderately, and an emetic, at the first attack, commonly rendered the disease extremely favourable; and, except a gentle anodyne to abate the fenfe of forenefs, or an emollient clyfter, was almost the only medical affiftance required. A few bad the malignant angina, together with the small-pox. These required a warm antiseptic regimen, and commonly did well. The intercurrent difeafes were the peripneumonia notha, and flow remittent fevers, often attended with aphthe, and running out to a great length, especially if either copious evacuations on one hand, or a too warm regimen on the other, had difordered the ufual procedures of nature. Moderate evacuations, blifters, gentle diaphoretics, keeping the body foluble at the fame time, appear the most likely methods of removing the diforders of the feafon, being moltly the produce of a ferofa colluvies. *Extract of a letter from Richmond in Yorkshire, dated, Jan. 21. -The fnow began to fall on the 15th, and, fave a little intermiffion the next morning, hath continued falling ever fince: and though we have a ftrong north-eaft wind, which drives the fnow into hollow, fheltered places; yet in the middle of a plain field, into which I got with fome dithi culty this evening, to measure the depth of the fnow, I found it to be twenty-seven inches deep, very heavy and clofe. If it had fallen light, and with little wind, it must have lain above a yard deep upon the plain ground, which is more by above one half than most people here have ever feen, and it ftill continues finowing, I Am one of the lineal defcendents that memorable Job Chanticleer, w petitioned Ifaac Bickerstaff, Efq; wh he was cenfor of G. Britain, against inhumane practice of bringing many of o race annually to a lingering and cr death: A practice which all nations the world, even the most savage and b tal, are strangers to; and which, I informed, many compaffionate people this kingdom look upon with horror a deteftation. But alas! what avails empty compaffion of tender Chriftian Was the fword of the magistrate drawn our behalf, we might have fome comfo able hopes of feeing an end to this fea dalous practice. Formerly, as I have been told, it w the cultom to make only one day in t year infamously remarkable for this ex crable flaughter. But within this laft ce tury, it has been contrived by our wick perfecutors, to make that day whi was firft ftigmatized for the cruel murd of a king, more compleatly odious, facrificing many innocent animals to t more than brutish fport of a degener vulgar. But this is not the worst of n complaint. For, with great forrow fpeak it, it is now become a cuftom, in certain town in Kent, to fhed our inn cent blood upon that day which is confi crated to the pious memory of a Saviour birth: a feason, which as it ought to ir fpire peace and good-will amongst mar kind, fo fhould it no lefs fuggeft to the minds fentiments of humanity for th whole race of animals. My poor father, after having both hi legs and one wing broke, with the lo of one eye, and many other cruel tor tures, was murdered the laft Chriftmas day was twelvemonth; and my brothe was carried to the stake for the fame bar barous treatment the last Christmas-day God knows how foon it may be my wretch ed fortune! For I begin to fear that e very day diftinguished in the kalendar by a red letter, will be stained with the blood of our family... Good |