The committee at the fame time prefented the Admiral with the freedom of the city in a box made of HEART OF OAK, richly ornamented, and embellifhed with gold, with a proper device to the honour of the Admiral.

Extracts of letters from Sir Hugh Pallifer to Adm.. Keppel.

Formidable, at fea, O. 5. 1778. -Thefe prizes coming in our way are not unacceptable, but I know you would rather meet the French fleet. I am, &c. HUGH PALLISER.

Pall-mall, Nov. 3. 1778. -I think myself fo much intitled to have my conduct on the day we engaged the French fleet juftified by you, Sir, as Commander in Chief, from thofe foul afperfions, that I confefs I have been expecting your offer to do it. I have wait ed for your coming to town to afk it being now informed of your arrival, I lofe no time in defiring you will contradict thofe fcandalous reports that have been propagated as aforementioned, by publishing in your own name the inclofed paper, which I have the honour to inclofe herewith, or something to that effect, that may be more agreeable to you, and as may be agreed on if you will permit me the honour to wait on you to morrow morning.

I muft beg the favour of your speedy anfwer, that my honour and reputation may not be farther wounded by delays. I am, &c.

HUGH PALLISER.

"HAVING feen a paragraph in the General Advertiser of the 15th of laft month [40. 624.] highly reflecting on the conduct of Vice-Admiral Sir Hugh Pallifer, on the 27th of July laft, when the fleet under my command engaged the French fleet; and the Vice-Admiral having informed me, that reports to the fame purpose have been propagated by fome of the officers of the Victory; 1 think it neceffary, in juftice to Sir Hugh Pallifer, to publifh to the world, that his conduct on that day was in every respect proper, and becoming a good officer; and I further declare, that when I made the fignal in the evening for the fhips to windward to bear down into my wake, and afterwards for particular fhips of Sir Hugh's divifion to do fo, he repeated thofe fignals properly; and that the calling his and Vice-Admiral Sir Robert

Harland's divifion into my wake in the evening, was not for the purpose of renewing the battle at that time, but to be in readiness for it in the morning; that, in obedience to the faid fignals, fuch of the fhips of Sir Hugh Pallifer's divifion as were in condition for it, did immediately bear down, as did the reft fo foon as they were able, so that Sir Hugh Pal lifer and his whole divifion were all in my wake accordingly the next morning be fore day-light, ready for engaging."

The PEDLAR and his Ass.
From Percival's Moral Tales.

IT was noon-day, and the fun fhone in

tenfely bright, when a Pedlar, driving his Afs laden with the choiceft Burflem ware, ftopped upon Delamere foreft to take fome refreshment. He fat down upon the turf, and after confuming the provifions in his fatchel, emptied his dram-bottle, and then compofed himself to fleep. But the Afs, who had travelled many a wearifome mile without tafting a morfel of food, remained muzzled by his fide, wiftfully viewing the bloffoms of furze which grew in great abundance around them. Fatigue and heat how ever overpowered the fenfations of hunger, and drowfinefs ftole upon him. He kneeled down, and doubling his legs un der him, rested upon his belly in fuch a pofition that each of the panniers which he carried touched the ground, and was fecurely fupported by it. But his fum bers were of fhort duration. An angry hornet, whofe neft had been that morn ing deftroyed, perched upon his back and ftung him to the quick. Roufed by the fmart, he fuddenly fprung up, and by this violent motion produced a loud jarring of the earthen ware. The Pediat awaked in confternation, and, fnatching his whip, began to lash the Afs with met his ftripes, and was heard of no more cilefs fury. The poor beaft fed from the panniers were thrown off; and the Burflem ware was entirely demolished, -Thus did inhumanity, lazinefs, and Had the Pedlar remembered the craving paffion, meet with deferved punishment, hunger of the Afs, when he gratified his his journey after finishing his repast, no own; or had he purfued with diligence part of thefe misfortunes would have be fallen him. And his lofs might have been inconfiderable, if unjust severity, and rafh resentment had not completed, his ruin.

NEW

NEW BOOK S. [214.] Antient Metaphyfics; or, The Science of Univerfals. With an Appendix, containing an examination of the principles of Sir faac Newton's philofophy. [By L-d M-o. Vol. 1. 4to. 1 l. 1 s. in boards. Printed at Edinburgh: Cadell, London; Balfour & Co. Edinburgh. Metaphyfics, I know, (fays the Hon. Author, in his Introduction), are, at present, in great disrepute among men of fenfe, from the ufe that of late years has been made of them: Young men who get a little fmattering of this fcience, pre apt to abuse it very much, difputing aainft every thing, even the cleareft truths, nd, like puppies, (to use an expreffion of Plato), pulling and tearing whatever they an lay hold of. Some elderly men, too, of ittle learning, and much vanity, affect to fiftinguish themselves, by fingular opions, and refuting all vulgar notions; mong which they reckon the belief in God and his providence. But the metahyfics I here deliver are of a different and, and which therefore I have intitAntient Metaphyfics, where it is ho ed the reader will find nothing adverfe, ither to natural or revealed religion; ut, on the contrary, I truft, that, from hofe antient mafters, I have learned the reft theology, and fhall, upon their inciples, be able to eftablish, not only

great truths of Natural religion, but ome of the fundamental doctrines of Briftianity.

The work will be divided into three arts. The first of which, contained in his volume, will explain the subject of Metaphyfics, its nature, and extent; and ill lay down the general principles of be science.

In the fecond part, I propofe to treat Man; and, through Man, to proeed to God and Nature; - which will e the fubject of my third and last part. In the second part, I propofe to confiter Man in a more extensive view than has hitherto been confidered by wriers upon morals and politics, not only is a species of animal by himself, but as a art of the fyftem of the univerfe, and ontaining in himself a type, as it were, model, of the whole fyftem; for it vas an antient notion, and which, I ink, I have fhown to be true, even in .is part of my work, "That man is, in anfelf, a little world, being compofed, it only of the four elements, but of the labe, the auimal, and the intellec.

tual life." And in that part of my work I hope to make it appear, that what I have advanced in another work is true, "That it would not be according to the order of Nature, if these three fhould operate at once in Man, but that there muft neceffarily be a progrefs from the vegetable to the animal, and from the animal to the intellectual, not only in the individual, but in the species."

The first part of my work, contained in this volume, is divided into five books. The first gives an account of the nature of the science; explains what Body, Mind, and Motion, are; and gives the definitions of feveral other terms u fed in this work.

In the fecond book, I treat of the conftituting and elementary principles of this univerfe; or, in other words, of the efficient and material caufes. And under this head I have spoken very largely of mind, the prime efficient cause of every thing in the universe.

The fubject of the third book is the Categories, or the Universal Formal Caufes of all things in Nature.

The fourth book treats of those adjun&s of Nature, Time, Space, and Place.

The fifth book treats of the principles of Science and Certainty; and defends them against the cavils of fophifts and feeptics, both antient and modern. Dr Campbell's addrefs, continued. [214.]

I fhall now take the freedom to confider a little, with all respect to my ecclefiaftical fuperiors, the propriety of their interfering in this bufinefs.-I fhall advert only to two things: firft, to what fuits the minifterial character to do; and, fecondly, to what will probably be the confequences of the measure proposed in the laft affembly [40. 269.], if it shall now be adopted.

In regard to the former, it is the ob fervation of an ingenious modern, that the magiftrate and the paftor are both de nominated God's minifters, but in very different fenfes. The magiftrate is the minister of divine juftice, the pastor is the minifter of divine goodness and grace: A moft just and pertinent obfervation. The former accordingly beareth not the fword in vain; the latter cometh announcing peace through Jefus Chrift our Lord. The fervice he is engaged in, is ftyled the ministry of reconciliation. The former operates chiefly by fear, being the terror of evildoers; the latter chiefKka

ly

ly by love, in the difplay he makes of the tender mercies of God and the love of Jefus. There is a beauty in preferving confiftency of character; and, on the contrary, there is fomething fingularly fhocking to men whofe tafte is not totally depraved, in a gross violation of character. Sanguinary measures are, on certain occafions, very fuitable in the of ficer of juftice; but it ill becomes the meffenger of peace to breathe out, like Saul the Pharifee, (unconverted indeed, but not the lefs zealous), threatnings and flaughter. The fenfe of what became a minifter of the new covenant, a preacher of good-will to men, was fo ftrong on the minds of the primitive Chriftians, that when our religion came first into favour with the magiftrate, it was looked on univerfally as a becoming action in the minifters, to ufe their good offices in behalf of an unhappy creature who had expofed himself to the stroke of public juftice, where-ever any favourable circumftances could be pleaded in extenuation of his crime. But in no cafe whatever was it thought suitable that he fhould interpofe to call for vengeance. That the fervant of the Prince of Peace fhould prove a peacemaker, mediator, and interceffor, was entirely confonant to the nature of his office; but that he fhould interpofe as an avenger, or as an inftigator of others to vengeance, or to violent and vindictive measures, was confidered as a practical denial of the Lord that bought him, who came, not to deftroy mens lives, but to fave them, and as what fuited more the character of that being whom they called the adversary and accufer of the brethren.

If, by fome means or other, our legif lature had been incited to think of impofing new restraints, or inflicting new pains and penalties, on Papifts, or on diffenters of any denomination, it would have been excufable, nay, on account of the motive, might have been thought praise-worthy, in the minifters of religion, to reprefent, with all due respect, that they hoped, by the ufe of arms more evangelical, the end might be attained, and the public fufficiently fecured from danger. But the interpofition propofed at prefent is of a very different kind. To what fhall I compare it? A culprit, more unfortunate than criminal, ftands before his judge. The fword is unfheathed, and ready to strike. Several humane perfons intercede, mention every

alleviating circumftance, propose taking fecurity of the convict that he shall behave himself properly, and beg that the fword may again be sheathed. The magiftrate relents, and is on the point of complying; when a person of a grave aspect interpofes, who, though he carry the olive-branch, the enfign of peace, in his hand, with a countenance more ftern than meek, to the surprise of every body, cries to the officer of justice, What are you going to do? No fecurity can bind that wretch; and nowhere can the fword of juftice be sheathed at this time fo pro perly as in his bowels. This parable leave to the reflections of my readers.

I fhall add a few words on the confe quences of the application. I admit that, if made, it will poffibly be fucceff ful, not from any conviction of the pro priety of making it, or of the fitness o what is afked. But a flame, little to ou credit, has been raised in the country and it may be thought, that yielding t the humour, however reprehenfible, an granting what is afked, is a lefs evi than a pofitive refusal might prove, fpecially confidering the state of publi affairs at prefent. But the question d greatest moment is, In what light wil the application represent the fpirit of ou people in general, and this nationa church in particular, to the conftituen branches of the British fenate? It shoul be remembered how different the fate the like bill was in England, and even Ireland, where that fect, with fome co lour of reason, might have been accoust ed dangerous. But here! where com paratively they are so inconfiderable boti in number and property-I could fay great deal, but I forbear. I will not dis femble. I am both alhamed and grieved that there fhould be occafion to say anj thing on fuch a subject.”

"By I know not what infatuation (fays the Principal, in his third [207] chapter), it happens almoft every where that the bulk of the people feem difpofed to think, that if any fect, how infignifi cant however, were to enjoy the fami freedom in its religious profeffion with thofe of the establishment, though with out any share of power, it would quick ly be preferred by every body, and the established worship would be totally des ferted. One would think that at bot=" tom there lurked fome apprehenfion, that the established model is of all reli gious profeffions the most unpopular in

the

the country; or would foon become fo, if any competitor were admitted; that confequently they imputed the preference given it by the people, folely to their ignorance, and were inclined to fufpect, that, on a fair examination, it would prove the most irrational and the most unfcriptural. They act as though they thought, that without its legal prerogatives, particularly without the fignal advantage of penal ftatutes, fuppreffing, or at least checking other fects, it would not have fo much as an exiftence. Now what is most extraordinary is, that the people who seem to be actuated by fuch unaccountable fufpicions, are not thofe who think most unfavourably of the establishment; on the contrary, they are commonly the greatest sticklers for its abfolute perfection in every article. I do not accufe one national church, or one fect in particular, of this abfurdity. It is pretty common to all in this refpect Popery, Prelacy, Prefbytery, are the fame.

Now of all religious parties, the Papits, to do them juftice, are the moft excufeable in entertaining thefe fufpitions. The reason is evident: No party can worse bear being brought to an open trial. Error, like Vice, fhuns the light. Virtue and Truth, ought, on the contrary, to feek it. To the latter it is as beneficial, as it is fatal to the former. It was in the night, while men fslept, in the decline of all ufeful knowledge, and the rapid advance of ignorance and bar barity, that the tares of Popery were fown by the enemy among the wheat of the gospel, that good feed which had been fown by the Son of Man. What was nourished by ignorance, and could have been nourished by it only, must be hurt by knowledge. No wonder then that Popery fhould dread inquiry, should admit no competition, should not give fo much as a hearing to an adverfary where ever the can avoid it. Reason is against her, feripture is against her, nay antiquity (which with thofe unverfed in hifory, never with the knowing, fhe is fond to plead) is against her. What has the then to truft to, but the tyrant's iron rod? But for Proteftants to fhow the bke illiberal fufpicioufnefs, is to betray their own caufe, and fin against the majefty of Truth. Truth requires but the light; becaufe, in regard to her, to be known is to be loved; Error fcreens herfelf in darkness, being confcious, that,

in regard to her, to be feen is to be ha ted. It is the common fign of a bad caufe to be fufpicious of itself, and to avoid a fair inquiry. This is one of the many evil fymptoms which ftrongly mark the caufe of Rome.

But, in order to a fair inquiry, fome things are previously neceffary. Such are the means of knowledge, and the means of fupport to thofe employed in conveying knowledge. In thefe days we have no ground to look for miraculous alfiftance. The church, now arrived at maturity, is largely fupplied with all neceffary evidence within herfelf, and no longer needs thofe props and supports fhe was obliged to lean upon in her infant years. But the effects produced by thofe miracles ftill remain with us as evidences of the reality of the account; and the fulfilment of prophecies in reregard to the progrefs, the most memorable events, the establishment and the defection of the church, which in the early days they could not have, amply fupply to us the want of prefent miracles. If we ufe properly the fpiritual weapons fuited to this fpiritual warfare, we fhall have no reason to despair of fuccefs. That human means ought to be employed, none but the mereft enthufiafts will deny: only let them be fuch human means as fuit the cause of truth and charity.

If Popery, as has been contended, has been, in fome places, on the increase, it will be found, on inquiry, that it has been only where the people unhappily are far removed from the means of knowledge. The evil itself, which is ignorance, points out the cure. Introduce the light, and the darkness is difpelled. In large and extenfive parishes in the highlands, they often recur to Popish teachers, because they have no other. Where there is grofs ignorance, there are alfo no doubt barbarity and superstition. And where-ever these are, the abfurdities of Popery are better fuited to the taste of the people, than the doctrines of a more rational religion. Now that in parishes in the highlands and weftern ifles, fome of fixteen, fome of twenty-five, fome of thirty miles in length, and from five to feven in breadth, fome containing near three thousand inhabitants, where they have but one Proteftant paftor, how can they escape being perverted to Popery? This must appear a necessary confequence, when we confider the uncom

mon