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blime truths of Christianity, cannot fail to shock both the ear and the underftanding of all those who make any good pretensions either to religion or common-sense.


ADDITION to the MISCELLANEOUS. Art. 38. A genuine Petition to the King; and likewise a Letter to

the Right Hon. the Earl of Bute; concerning the very hard Case of an eminent Divine of the Church of England. Published from the Originals, by the Rev. Dr. Free. 8vo. 6d. Printed for the Editor.

The case here laid before the public (tho'we are not clear that the public have any thing to do with it) is certainly a very hard case, indeed! It is no less than that of a Doctor of Divinity, whose family having suffered in their interests from their attachment to those of Church and State, he finds himself under the disagreeable necessity of appealing to the world, against the supposed injustice and ingratia tude of those, in whose cause so eminent a Divine hath so eminently suffered. “ The Lord, we are told, hath ordained, that those who preach the Gospel, should live of the Gospel ;” and yet, what with the combination of Bishops, Archbishops, Treasurers, and Secretaries of State, the Petitioner complains, he is ftill farvin: by the AlTAR. Poor, Dr. Free! if this be true, we are, indeed, sorry for it. But the ingratitude of Kings and Ministers, is an old subject of complaint; tho' we think the Right Reverend Fathers of the Church might have paid a greater regard to the above-mentioned ordinance, than to have suffered so respectable a member of their body, to be reduced to so woeful a plight. It is, however, possible, that these great personages saw not the Doctor's services in the same light as he does himself: and, perhaps, he may think too, that the loosers have, in any case, a right to rail. We must be bold to say, nevertheless, that, in our opinion, Dr. Free has, on this occasion, been rather too free (forgive us the pun) with the names and characters of some of the first personages in the kingdom. At least, we cannot help thinking, his resentments have carried him a little too far, in his endeavours to prove, by dint of logic, that a certain great man was guilty of high-treason in procuring a pension for another person, while he neglected the Doctor. The Lord have mercy upon all Favourites and Ministers, if they are liable to be iinpeached for high treason, for not procuring places or pensions for all that want them!

SINGLE SERMONS. T the Visitation of the Archbishop of Canterbury, at Sand. Rector of Hawkinge, and Minister of Folkstone in Kent. Hitch, &c.

" A , ,

2. Faith in Christ and Life Everlasting, --on the death of the Rev. Mr. Jolin Auther, who departed this life July 10, 176, in the seventy-fourth year of his age. By Benjamin Wallin. Keith, &c.

3. Inou

3. Inoculation for the Small-pox considered, and proved by the Word of God to be finful

. In a Sermon preached at Burwell in Cambridge thire, February 28, 1762. By Joseph Maulden. Keith.

If this strange Sermon's being replenished with many incoherent and horrible misapplications of Scripture against the practice in queftion, does not procure the Preacher the Cognomen of Conjurer, which, doubtless, he derefts, the Preface will gain him the reputation of a true Prophet, which he must approve. It will also demonftrate, that he has some intervals, however short, of sense and reflection, as it affirms, p. v. expressly—“I am very sensible of the meannels of this performance. I have not the vanity to think it will be applauded by any brdy. I have more reason to think it will be ridiculed by many, than to imagine it will be applauded by any." There is not only sense and reason, but serious prediction in this. And as Mio Mauiden, after all this prescience, has published the Sermon, he may have done it, perhaps, as an exercise of mortification, as a Monk embraces his own lashing. A different motive, indeed, is pro efled for it, p. vi. viz. “ that it has been misrepresented as a molt blas, phemous discourse, which made him think it neceflary to expose it," as he expresses himself with much propriety.

We heartily acquit this Preacher of intending to blafpheme; but when a man who knows not what spirit he is of, and who appears never to have confidered the subject he is preaching at, presunes almost to perfonate his Creator, and puts his own raging deliriums and damnations, as it were, into the mouth of the Deity, we think it approaches too near blasphemy, in effect. Thus he pronounces, without the least scruple, doubt, or hesitation, page 18. “ These ftrenuous Contenders for Inoculation thall one day know, that the practice thereof is a real and shameful despising the divine wisdom of Almighty God, which will not be numbered among the least of their fins. Nor shall they that use this method for their own benefit (as they think) be ever able to make their condition better thereby. But, on the contrary, upon the whole it will be a great deal the worse. - Nevertheless, it will be one day found a daring and presumptuons fin (adding, with a horrid adjuration, indeed] or there is no God in heaven. And it is to be feared, it will be found a fin chat will tend to harden [by its success he must mean] the heart againit God. And it will be wel, if they do not commence from thence greater Atheists than they were before. P. 20, 21,

This specimen most of our Readers must think very fufficient. He refers the Approvers of Inoculation, (for their eternal conviction, no doubt) to Ilaiah v, 20, 21. which is just as strong and pertinent as all his other perversions of Scripture on this occasion. But briefly, we would recommend it to our Author, to read a little of what some Divines, of his own Communion, have said, with the greatest reverence and gratitude to God, and love of man, in vindication of this practice, before he preaches and publishes the sequel of this extraordinary Sermon. We fincerely wish him, in the mean time, such a degree of illumination, as may transform some of his graceless zeal into Christian charity; and recommend the Inoculation of good Senje to his attentive peruial,

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Poems on several Subjects. To which is prefixed, An Elwy on

the Lyric Poetry of the Antients, in two Letters inscribed to the Right Honourable James Lord Deskfoord. By John

Ogilvie, M. A. 4to. 10s. 6d. Keith. OUR readers are no ftrangers to the name of to the operis Day of Judgment (see vol. xx. p. 141.) and some extracts from the odes that were printed with the second edition of that poem (vol. xxi. p. 467) were sufficient proofs of his abilities both in Heroic and Lyric poetry. Thinking it enough, therefore, to inform our readers that in this elegant and genteel edition of Mr. Ogilvie's works there are several original poems, we shall confine our strictures to his essay on the Lyric poetry of the antients ; in the course of which, however, we shall take occasion to introduce some extracts from such odes, in this collection, as have not before been published.

The essay on Lyric poetry, addresled to Lord Deskfoord, begins with some well-timed strictures on genius ; which the Author defines to be “ The offspring of reason and imagination properly moderated, and cooperating with united influence to promote the discovery or the illustration of truth.” According to this definition, Genius must necessarily imply Judgment; and perhaps this is right : tho' some have contended that they are very different faculties, and that a person may be pollessed of the one without having much of the other. “ Genius, say they, is the offspring of imagination alone, and is stronger or weaker in proportion to the richness VOL. XXVII. Q


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and susceptibility, or the poverty and incapacity of that faculty : Judgment is the offspring of reason alone, and passes it's censure on the productions of genius with the decisive authority of a different power. It is true that both these faculties are alike necessary to the poet, but it is as true that they are distinct faculties.”—This point we leave to be settled by the advocates on both sides the question.

We agree with Mr. Ogilvie, that a perfect poise of these powers is necessary to constitute consummate excellence ; and we are fully aware, that where either of them is predominant, such productions will, consequently, be regularly infipid, or extravagantly ornate : And it is true that “ the poet who attempts to combine distant ideas, to catch remote allusions, to form vivid and agreeable pictures, is more apt, from the very

nature of his profession, to set up a false standard of excellence, than the cool and dispassionate philosopher who proceeds deliberately from pofition to argument, and who empioys imagination only as the handmaid of a superior faculty.”

“ The Lyric poet, adds he, is exposed to this hazard more than

“-Plato, continues Mr. Ogilvie, says that poetry was originally los jubenicis or an inspired imitation of thofe objects which produce either pleasure or admiration.

To paint those objects which produce pleasure was the business of the pastoral, and to display those which raise admiration was the taik consigned to the Lyric Poet. To excite this paffion no method was so effectual as that of celebrating the perfections of the powers who were supposed to preside over nature. The ode therefore in it's first formation was a Song in honour of these powers, either sung at solemn festivals, or, after the days of Amphion, who was the inventor of the Lyre, accompanied with the music of that instrument. Thus Horace

any other.

tells us,

Mufa dedit Fidibus Divos, Puerosque Deorum. “ In this infancy of the arts, when it was the business of the Muse, as the same Poet informs us,

Publica privatis fecernere, facra profanis ;
Concubitu prohibére vago, dare Jura maritis.

Oppida malini, Eiges includere Ligno. Your Lordship, frys our Author, will immediately conclude that the species of poetry viiich was first cultivated (especially when its end was to excite admiration) must for that reason have been the loofct and the most undetermined.


“ The Poet, in this branch of his art, proposed, as his principal aim, to excite admiration; and his mind, without the afistance of critical skill, was left to the unequal task of presenting succeeding ages with the rudiments of science. He was at liberty indeed to range through the ideal world, and to collect images from every quarter, but in this research he proceeded without a guide, and his imagination, like a fiery courser, with loose reins, was left to pursue that path into which it deviated by accident, or was enticed by temptation.

“ Pastoral poetry, he proceeds, takes in only a few objects, and is characterized by that fimplicity, tenderness, and delicacy which were happily and easily united in the work of an antient shepherd. He had little use for the rules of criticisın, because he was not much exposed to the danger of infringing them. The Lyric Poet, on the other hand, took a more diverfified and extensive range, and his imagination required a strong and steady rein to correct it's vehemence, and restrain it's rapidity. Though, therefore, we can conceive without difficulty that the Thepherd in his poetic effusions might contemplate only the external objects that were presented to him, yet we cannot so readily believe that the inind in framing a Theogony, or in alligning distinct provinces to the powers who were supposed to preside over nature, could in it's first effays, proceed with lo calm and deliberate a pace over the fields of invention, as that its work should be the perfect pattern of just and corrected composition.

« From these observations laid together, your Lordship will judge of the state of Lyric poetry, when it was first introduced, and will perhaps be inclined to affent to a part of the proposition laid down in the beginning, that as Poets in

general are more apt to set up a false standard of excellence • than philofophers are, so the Lyric Poet was exposed to

this danger more immediately than any other member of

the same profeffion. Whether or not the preceding can be justly applied to the works of the first Lyric Poets, and how far the ode continued to be characterized by it in the more improved state of antient learning, are questions which can only be answered by taking a short view of both.”

After having taken some little notice of the hai barous state of Greece, and mentioned the origin of science in that



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