On the Great Abufe of the Sabbath. fall. But alas, here, as is but too often the cafe, among medical writers, is a plain contradiction. For if Mufa ufed them, who lived before Galen, who fays it happened in his own time, Galen must be mistaken; and the more fo, as Areteus, a predeceffor to Galen, with but little variation, mentions the fame ftory; and moreover says, "That it was a tale not very certain, although not altogether incredible." Celfus feems, likewife, to allude to the fame ftory, as the learned Dr. Heberden, in his note on his brother's account of the cure of the leprofy in Madeira, informs us, in article zd of the new Medical Tranfactions. But, after all, it seems a mere fable, as there are too many such attending our art, unless our ancestors were fuperior to thofe of our own days in wisdom and virtue. Befides, it is much more likely a ferpent would thun, than be allured to fuch ftrong liquor as wine, to which most animals have a natural averfion. Not to dwell on the improbability of a fingle viper containing fo much virtue as to effect the stubborn leprofy in fo fhort a time. In short, whether we confider the history, or mystery, of the ferpent as the inftrumental introducer of fin, fickness, and death, into thefe fublunary regions, (and let him invent a fit ter caufe that can) it feems moft unnatural, and repugnant to all fenfe and reafon, to apply to him for health and long life, who was the original cause of our misery and death; and it looks as if the devil himself herein also imposed upon our ignorant fore I 175 fathers, and had a great hand in the deception. The volatile falt of vipers, which I have paid two guineas an ounce for, is reckoned, because fo coftly, very. choice accordingly; when, in my humble opinion, there is really no material difference, between falt of vipers, and any other volatile falt fo extracted by chymistry. For as it is a mere creature of the fire in that form, it retains no more virtue than what is common to all falts of that fort. And as to viper broth, fo much recommended, plain veal, and cock broth, are much cheaper, pleafanter, and more nourishing and natural by far. Indeed, they join these with the other, as well they may, both to cover the naufeousness, and add virtue to the fame. Wherefore as whim introduced vipers among the Latins first into practice, credulity continued their ufe, and craft made a trade of them, no deference at all is due to the authority of antient writers thereon. Not to mention the great price of dried vipers, and their little efficacy after brought from so far and exposed to the air. To conclude, the frequent difappointments of cure therefrom; their great dearnefs; the difagreeable idea attending the preparation, and use of them, together with the ftrong averfion of fwallowing ferpents, I think may be reafons fufficient for us honeftly to undervalue fuch unnatural drugs, and to prevail for the antient and ugly ufe of vipers to be totally laid aide. Yours, On the Great Abufe of the Sabbath. T is really furprifing and fhameful to fee to what an height of abuse and profanation the fabbath is now brought. A day fanctified and ordained by God himself, for reft and J Coox. prayer.-But alas! this command of the great Creator of the universe is in fome places, almost eradicated. Cities and corporate towns, places one would think (from the great Z 2 gaiety gaiety which they generally abound with) would be the firft for profaning this day; but, on the contrary, the Country (that is, the villages, &c. interfperfed throughout the country) is molt addicted to this vice. This day, ordained for reft and devotion, is, by the junior inhabitants of thefe places, generally made a day of sport and diverfion: nothing is more common than to fee in thefe villages, on the fabbath day, twenty or thirty youths (and fometimes aged men) gathered together, the major part of As which, perhaps, never go to their place of public worship, or if they do, the moment it is over, away they run to a place appointed for their meeting; there foot-ball, wrestling, cricket, jumping, fighting, and an enormous ufe of oaths, is made their exercife: and the clergy of these places generally take too little pains for reftraining this vice of profaning the Lord's day-which, that time may effect, is the fincere wishes of Lincoln, O&. 12, 1768. J. B. ASHTON. To the EDITORS of the OXFORD MAGAZINE. GENTLEMEN, you have favoured me with an infertion of my answer to the first theological query, I am encouraged to fend you my anfwer to the fecond, which if you think fit to infert, you will confer an additional obligation on, Gentlemen, your's, WADHAMENSIS. HAT the difference between TH men and brutes may be exactly afcertained, it will be neceffary to explain their feveral powers and properties, that we may obferve what powers they poffefs in common with each other, and wherein they differ. That brutes are actuated by an immaterial principle is moft certain, fince it is impoffible that mere matter can perform thofe operations that are confpicuous in the brute creation, as will appear by an enumeration of the effential properties of matter, which are thefe, folidity, extenfion, divifibility, a capacity of being moved from place to place, and a paffivenefs or inactivity, otherwife called, the Vis inertia. None of thefe can be affigned as fufficient caufes of the operations of brutes. The locomotive powers they poffefs in common with men, and fome brutes exert thofe powers in a more tranfcendent degree in proportion to their fuperior agility: thefe locomotive powers are contrary to one of the primary properties of matter, namely, the vis inertia, or inclination to reft. No being can be endued with contrary powers, for then they would deftroy each other. Since they are poffeffed of the locomotive powers, they must be void of the vis inertia, and confequently have fome principle diftinct from matter. It will be in vain to object that they may poffefs a refined fpecies of matter, for matter, however refined, is the fame in its nature and properties. Different modifications may alter its form and magnitude, but its characteristical properties will remain immutable. God is a God of order, he has fixed the laws of the univerfe on a firm bafis: he has claffed the different fyftems of creation with the utmoit regularity, and has affigned to each its feparate department. Spiritual things are not confounded with material, nor material things with spiritual. It may feem derogatory to the dignity of human nature to plead for an immaterial principle in brutes: but On the Difference between Men and Brutes. but it should be confidered, that if we deny an immaterial principle in brutes, we fhall be induced to deny an immaterial principle in men. For if we allow that mere matter is fufficient to produce the operations of brutes, why may it not produce the operations of men? Since the operations of brutes, in their kind and degree, are as contrary to the properties of matter as the operations of men. An immaterial principle in brutes, is an argument to, prove an immaterial principle in men; for if brutes have immaterial principles, men must have them likewife, being their fuperiors in the scale of existence. Having thus endeavoured to prove an immaterial principle in brutes, le us now proceed to a more direct anfwer to the queftion propofed. As matter is diverfified in innumerable forms, and is endued with various qualities, if we may reafon from analogy, fpirit is diverfified in various modes of exiftence, and poffeffes numerous powers of operation. All material bodies have fome fundamental laws by which they are united to each other, and spiritual fubftances may be joined in the fame manner, by fome bond of union to us unknown. Paffivenefs is a quality infeparable from matter of every kind, and activity feems to be a quality infeparable from fpirit. The immaterial principle in brutes is different from the immaterial principle in men in fome respects, and fimilar to it in others. The brutes are endued with the fame powers of fenfation, and their appetites are congenial to the human. Some of them are very docible, and difplay great fagacity in their operations. The powers of instinct refemble reafon in fo great a degree, that it has been faid, "Man differs more from man, than 66 man from beaft.” 177 not be understood by a creature who is ignorant of the inward effence even of material fubitances, much more of those that are spiritual and immaterial: yet we are fully convinced of its influence, which is regular and uniform, and is exempt from those commotions that are the effects of free-agency. The Whatever imitations of reafo brutes may exhibit, yet the author of nature has fixed a specific difference between them and men. organs of fenfe are the fources from which they derive their internal perceptions; and they are incapable of abftract reflection. As their bodies are prone to the earth; fo their minds are confined to carnal fenfations, and they have no tafte for any refined and fublime pleasure. Their appetites are under no reftraint; and they readily obey every impulfe of nature. How different is man in whom reason fits enthroned, and whofe appetites and paffions are placed as vaffals fubject to the controul of the inward monarch! Let man, then, be careful to vindicate his fovereignty in moderating his fenfitive appetites, by which he is allied to inferior animals; and cultivating his intellectual and moral powers, by which he is allied to fuperior beings, and to the Deity himfelf. It is probable, that all created spirits have fome connexion more or lefs with matter, and that the Deity alone is a pure and refined fpirit entirely free from any alloy.. Among the diftinguishing privileges of men above brutes, we may place a forefight of futurity, by which the diftant confequences of things are penetrated with a piercing eye; and they become, in fome degree, partakers of the divine prefcience. Yet it may be made a quef tion, whether men have any reafon boaft of their fagacity in anticìpating things to come. The pleaThe inward effence of instinct can- fures and pains of brutes arife from prefent prefent perceptions: future pleafures and future pains are equally unknown. From this ignorance of futurity they are enabled to enjoy the prefent moment with the higheft refish; whereas man launches forth into the ocean of futurity, in which he lofes himself amidst a multiplicity of hopes and fears. Ignorance of religion diftinguishes them likewife from man they may mimic man in refpect to reason, but in refpect to religion, the pre-eminence of man fhines forth with undiminished luftre. It is his peculiar prerogative to know and adore the author of his being let him be jealous of his noble privilege with a godly jealousy. Thus have we confidered the powers which brutes and men poffefs in common with each other, and wherein they differ: and from these diftinct powers we may conclude, that the fubjects in which thofe powers fubfift, are distinct and different from each other. It is impoffible to fhew the precife difference of their immaterial principles taken abstractedly: we can only judge concerning them by their effects, which effects are certain and evident. The best method of inveftigating truth is by vifible phonomena, rather than from imaginary hypothefes. To conclude. Let us not exercise a wanton cruelty over the brutes, but reflect that they are our fellow-creatures, partakers with us of the fame carnal nature. Remember, O man, "who makes thee to differ: what "haft thou which thou haft not re"ceived? Therefore do not glory as "if thou hadft not received it." To the EDITORS of the OXFORD MAGAZINE. GENTLEMEN, TH HO the Gentleman's Magazine has been my favourite for feve ral years, I think I fhall greatly indulge my tafte, by taking and recommending, likewife, the Oxford; picturefque in material colours, as it is an univerfal language, and unites in one point the quinteffence of an extenfive literary production, when combined, as in your literary production, with useful and entertaining literature, bids fair to engage all forts and conditions of men as your purchasers. That lively and interefting fatire, the Rifing of the Inferior Clergy, gave me a hint, that the prefent provifion for fchoolmafters, on perpetuities, might afford the public as quaint an occafion for mirth and pity. The following letter, being actually fent to a leading alderman of a midland corporation, and obtaining no redrefs, is finally re fered to you, to make what ufe of it you may. Yours, LEICESTRIENSIS. The Address of a Schoolmaster, to a leading Alderman, of an ancient, large, and opulent Borough. SIR, L-r, Jan. 11, 1767. THOUGH I have greater obligations to Mr. B. and his friends, than to Mr. D. and his; yet am I firmly refolved to obferve a ftrict neutrality; and fhall for the future, neither write nor vote for party, unless provoked by perfonal hoftility. As to kindneffes-Candor muft own, I owe -very-very little gratitude to any. That the nature of obligation may not be mistaken, I thus define it.Obligation is a favour conferred, but not retaliated, or anfwered, by an equivalent, and fomething more; a perfon retains you, at five fhillings, for a certain bufinefs, and a certain time, |