than our perception of the progreffion of motion will permit. The more diftinctly we perceive the progrefs of the body moved in the line defcribed, the flower its motion appears; the nearer we are lofing that perception, the motion appears the swifter; and when actually loft the tranflation of the body feems not progreffive, but inftantaneous.' This the Doctor illuftrates by a familiar example from the progrefs of found, which is certainly known not to be instantaneous, and yet seems such in a perfon's speaking at a dif tance in a large room; the reafon of which is, that found moving above 50 feet in the 20th part of a minute, that divifion of time is too fmall for our fenfes to diftinguish, or imagination to reprefent. And, from the fame reafon, if the interval between the exertion of our will, and the execution of it, by the influx of the animal spirits into the mufcles of voluntary motion, be fo fhort as not to be measurable by our fenfes and imagination, the effect of our will shall appear to be inftantaneous, though it is really otherwise. ART. V. A Review of the fiery Eruption, which defeated. the Emperor Julian's Attempt to rebuild the Temple of Jerufalem: In which Mr. Warburton's Arguments are confidered. 8vo. Pr. 25. Cooper. C Ontroverfies, as they are generally conducted, feldom afford much entertainment or inftruction to candid and confiderate readers. The contending parties appear too often more folicitous for victory than truth, and difguft the moderate and fenfible part of their readers by leaving the point in difpute, (the only thing wherein the public is concerned) and running into perfonal reflections and abuse. The author of the performance now before us is not altogether free from this general charge against controverfial writers; though fome may be inclined to think, that if a little abusive smartness is on any occafion to be excused, it ought to be in attacking Mr. Warburton, who has shewn fo much of it in his writings. Our author treats Mr. Warburton's Julian as an idle tale, a prettily fancied fable, an airy caffle upon which, to ufe his own expreffion, he plays all kinds of battery, and tries both reafon and ridicule to drive the Projector out of it, and oblige him to give it up as indefenfible.' In his introduction, he handles Mr. W. with some severity for the manner in which he has treated the Fathers, and charges charges him with being an enemy to them, under the guife of friendship: he takes care to inform us in the clofe of it, that he hopes the public will fome time or other fee the cause of these ancient worthies better defended, by a fincere well-wisher to chriftianity in general, as well as to the church of England in particular. After this, he fhews the method wherein Mr. W. has executed his plan, in order to enable his readers to fee their way more clearly, and go through the whole with more fatisfaction. He likewife throws together the parts of Mr. W's argument, that we may judge the better of the nature and real ftrength of it; and as he has expreffed it, it is as follows. Judaifm was fo peculiarly framed, that its inftitution could be abolifhed by the deftruction of ferufalem, and was intended in its End to be totally and finally abolished upon the introduction and establishment of chriftianity. Now the deftruction of the temple by Titus was brought about under the particular direction of Providence, and as Judaifm was then fully and compleatly abolifhed, fo Chriftianity had likewise at that time its full and compleat eftablishment. Confequently, the conclufion appears to be unavoidable, that this deftruction of the temple by Titus was not only a total but a final one. • Whence it follows from this courfe of God's difpenfations, that the temple of Jerufalem fhall never be rebuilt for the purpose of Jewish worship.' Our author proceeds to fhew, that this doctrine is utterly inconfiftent with the truth of the fcriptures both of the Old and New Teftament, where, he fays, we are conftantly taught to believe, that this important revolution from Judaism to chriftianity was totally effected not only at a different time but by means quite contrary to the destruction of the Temple of Jerufalem. He endeavours to make it appear by a variety of texts, that both the law and the prophets, i. e. the whole religion of the Jewish difpenfation, did actually terminate and was abolished at the coming of John Baptift, and that the chriftian religion did then fucceed in its place. Having proved, that the religion of the Jews was perfectly abolished, and the defign of God thereby to introduce chriftianity at the fame time compleated before the deftruction of the temple, he goes on to fhew, that this important revolution was brought about by fuch means, as as were not only very different from, but utterly incompa→ tible with that vengeful deftruction. Towards the close of our author's performance, he informs us, that he had now and then amused himself with effaying a fearch into the labyrinth of Mr. Warburton's thoughts upon this Subject, to find out how and by what fteps he was led into the unlucky mistake, that the Jewish religion was framed with a particular view of building chriftianity upon the ruins of the temple. And as fufpenfe, fays he, is the most uneafy ftate of the mind, and moreover is aggravated in fuch cafes as thefe by the fense of a defeat, therefore in thefe kinds of flights especially, fome hypothesis is always framed for the mind to reft upon. Forced by this weakness, I fat down contented with the following conclufion, which though it may very likely not prove to be the true folution of this infuperable difficulty; yet the reader will, I hope, fee reafon enough why I should be induced to acquiesce in it.' We shall present our readers with the folution given to this infuperable difficulty, as our author is pleased to call it, as a small specimen of his manner of writing. First then, fays he, it was eafy to obferve *, that this opinion concerning the perpetuity of the Jewish ignμwas had been ef poused, and confidently affirmed by feveral of the ancient fathers of the chriftian church, and even by the Jews themfelves. The fingular indignation fhewn in executing this vengeance gave this notion its principal rooting. In this fituation of mind it was natural for the fathers both to search and to find in the prophets farther and fuller fatisfaction in the point. Accordingly Dr. Hammond obferves, that all this (belief) feems to have foundation in the express words of Daniel +, He shall make it defolate until the confummation; which words are exprefly brought by our author for this very purpose ‡. But his delicacy not rightly liking the ground on which this interpretation of that prophecy was built, fet his wits to work to provide another foundation, which lying deeper, and under the first should give the building all that ftrength and firmness which it wanted. In making this inquiry it was obvious to remark, that the Jewish Temple-worship was framed exprefly with * Vide Hammond, in Rom. x. 16. et Bafnage Hift. de Juifs, 1. 1. Page 15. + Dan. ix. 27. a par a particular view to the prefervation of their religion : Hence it was easy to collect, that this Temple-worship was framed with a particular view to the deftruction of that religion. These things will appear to be naturally connected,, when we confider the all-comprehenfive mind of the infinitely-skilful architect (who must neceffarily have a complete view of his defign from one end to the other) together with the peculiar fingularity of the whole conftitution of Judaifm. "Thus far we see the work advanced without any strain. upon the inventive faculty. But another difficulty was yet behind, how to find out a way of connecting the neceflary prefervation of chriftianity with that deftruction of fuddifm: A difficulty fo great, that I am apt to think the defign would have dropt here, had not that quickening shame which we all feel on any occafion of having our wits baffled,. now proved an irrefiftable impulfe to rifque every thing rather than submit to the reproach. In this extremity therefore we are not to wonder if we find an unexpected condefcenfion fhewn to the Mathematicians. The poet tells us, that in extreme cafes, fas eft et ab hofte doceri. Now it had happened very luckily for the purpofe, that the great modern Father of the mathematics had invented a new and curious way of improving that science by a fiction; according to which quantities are fupposed to be generated by the continual flux or motion of others. In the application of this method it became neceffary to confider thefe quantities, fometimes in a nascent, and at other times, in an evanescent state, by which ingenious contrivance they could be made, either continually to tend to and at laft abfolutely to become nothing, or vice verfâ, according to the intention and occafions of the Artift. Now by extending this noble invention to the two religions, it evidently appeared, that, from the time of the first coming of Chrift, Judaifm entered into its evanefcent ftate, as on the other hand Christianity did into a: nafcent ftate, by which means both being put into a proper flux, one was feen continually decaying, and the other continually improving, till at laft by the deftruction of the Temple Judaism actually vanifhed and became nothing, and the chriftian religion then burfted out a perfectly generated entity. This it can't be denied was a + Levit. xvii. lucky lucky hit; and there was this farther advantage attending it, that as the great author of the mathematical method of fluxions had for very good reafons ftudioufly avoided giving any definition of the precife magnitude of thofe moments, by whofe help he difcovers the exact magnitude of the generated quantities, fo our author, by the fame rule of application, and under the influence of the fame authority, was fairly excufed from defining that precife degree of perfection and imperfection in which the two religions subfifted, during the respective evanefcent and nascent state of each, by the help of which he difcovered the precife time, when Judaifm was perfectly abolished, and Christianity perfectly eftablished. • But we may well fuppofe, that the most alluring charm in this extraordinary piece of ingenuity, was the creating of a new character by it: for queftionless he may now be justly ftiled the great founder and inventor of the fluxionary method of theology. I am the more inclined to give into this opinion, that the thought of giving an air of probability to his fcheme was taken from the mathematicians, as we see these gentlemen made the conftant butts of his wit upon every occafion that offers throughout this treatise, for it is well known to be no uncommon practice among very ingenious wits to abuse those most to whom they are most obliged, Thus we are arrived at the finishing ftroke of the whole fabric in which however the greatest difficulty of all is ftill seen standing and unremoved. For all that has been hitherto produced reaches no farther than to a total deftruction of the temple, whereas it was a final one only that could ferve his purpose. What was now to be done? to remove the obstacle was not in the compass of man's wit: but having advanced with fo much fuccefs to the concluding point, all talk of receding was given to the winds and if the mountain could not be cleared away, yet a proper pair of wings would enable him to fly over it. For this purpose, big as it is, yet no notice is taken of it, that fo under the cover of that filence the change might not be difcerned by the reader, when he faw it roundly afferted to be evident, that a repugnancy in the coexiftence of Judaifm and Christianity would require God's interpofition to prevent the restoration of the temple, or, which is the fame thing, require the final deftruction of the temple; whereas, on the contrary, it is notoriously evident, that this |