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• The canker time will eat their charms away,
• And eye-brows black must turn to eye-brows gray.' In his third Canto he compliments the clergy by observing, that,
• Where the girls the black- -gowns gathered are:' Which remark the reader will perhaps allow to have in it more truth than poetry, as well as the following lines ;
• When out of hearts the fair they cannot teaze,
They'll play small games before they'll play at none.' The lady, who had lost her handkerchief, thus pathetically complains ;
• No talk of fashions can the spleen fupprefs ;
• Nor the wide world into my praises ring.' Ringing into praise is certainly a new and elegant expression, but the poem is thick-strewed with flowers of this kind : we shall therefore dismiss the handkerchief in our author's own words towards the end of his last canto :
• In vain thou say'st, then more desist to say,
Art. 20. The fifteenth Ode of the first Book of Horace imitated,
and applied to Mr. F- on his being appointed S-of Sand taking on him the Conduct of the
Folio, Pr. 68. Scott.
There are perhaps no two things in nature more diffimilar than poetry and politics ; which notwithstanding, the wrong-headed writers of our age, who seem to understand neither, are perpetually endeavouring to associate ; an instance of which is now before us. This ode has already, it seems, pafied through three editions, and we hould not be in the least surprized to see the twentieth, as it is full of much personal abuse of some who were lately in power, and as much fervile fattery to those who have succeeded them. Such productions as these can have no other effect than to keep alive the flame of pism pics, and produce discord, at a time when unanimity seems chart by necesary to the general welfare. We shall extract only ty in to zas of this favorite ode, mcruly to convince our readers that its success is not owing to any intrinsic merit, to the harmony of its numlars, the wit of its aliulions, or the beauty of its sentiments, butia very cause for which it most certainly deserves to be uniVertally condemned.
'Mcannels and pride betray thy birth,
A noxious vapour from the earth ;
Tho' like a comet o'er us hung ! We are informed in a note to this that Mr. F's father was a shepherd's boy on Salisbury plain. Can any thing be so mean as such reflections ? A little after we meet with this,
• Dost thou not hear the thunder roar,
That echoes thro' St. Stephen's walls ?
When P-t inspir'd does all inspire,
Dread'lt thou not that celestial fire ?
• The flaming bolt that's horld at you. You and brow are excellent rhimes, but we have said enough to give our readers a proper idea of this admired performance. Art. 21. The MIRROR. A Comedy. In three Afts. With
the Author's Life, and an account of the Alterations. Price I s. 6 d. Scott.
This is only an alteration of the Mufes Looking-glass, a comedy written by Randolph, a pretty good Poet, who fourished about the year 1630. The Editor alter'd it with some view of seeing it on our stage, where, in our opinion, it would never succeed. Art. 22. Tbe parable of the dry bones interpreted in a Sermon,
preached at St. Olave's, Southwark, October 24, 1756. By William Romaine, lecturer of St. Dunstan's in the west. Published at the request of the church-wardens, and of a great part of the congregation. 8vo. Pr. 6d. Worrall.
The present fashionable method of fermonizing is to pick out some uncommon text, and to give it a ftill more uncommon explanation, by which means a writer has the advantages of bringing any thing out of any thing, of introducing his favourite tenets, and wresting scripture to the support of his own hypothelis. This is the constant practice of the Hutchinsonians, who, with the author of this sermon at their head, are perpetually hiding truth by their pretended discoveries, and obscuring every doubtful paffage by their illustration of it.
Mr. Romaine's text is, “ O ye dry bones, hear the word of the “Lord." Ezek. xxxvii. 4. He acquaints us in his proæmium, that God doth in scripture apply the book of nature to illustrate the book of grace, and that accordingly in the old teftament, every word stands for some sensible object which conveys the ideas of some correspondent spiritual object. Every Hebrew word therefore teaches heavenly things, under the expreflive figures of earthly. Firft then, says Mr. Romaine, -the parable of the dry bones was applicable to the Jewijh church carried away captive into Babylon, and afterwards restor'd to the life of their civil and ecclesiastical
polity:- This we know is a common interpretation ; but this
, (fags our autbor) is not sufficient, we must look for another, a spiritual interpretation-and this is it—in the parable of the dry bones we have (Jays be) an affecting representation of our loft and dead state, while we are in the bondage of sin, and of our happy revival to newness of life, when we are born again of the Spirit of God. The exceeding driness of the bones fignify'd the exceeding deadness of a finful soul : and as to the prophet's preaching to the dry bones, • Ezekiel (says Mr. Romaine ) did not consult carnal reason • which wou'd have shewed him the absurdity of doing what God
commanded; but he instantly obeyed, and began preaching to “the dry bones, and calling upon them to hear the word of the • Lord. Would not some of you, my brethren, have taken him
to be quite disordered in his head, if you had seen him preaching 'in a church-yard to a great number of dead dry bones? Would ' not you have thought Ezekiel as mad as any of our modern en• thusiasts ?' But he preached as he was commanded, and so do we.-Behold, says the prophecy, there was a shaking among the dry bones : and lo, (says Mr. Remaine) is there a great shaking in the soul of a sinner, but after the baking, " the bones came to“gether, bone to his bone. And when I beheld, lo the finews “ and the flesh came up upon them, and the skin covered them a« bove, but there 'was no breath in them.' Here is in the letter of the parable the outside and shape of a man--a body, but it is inanimate-there is no life in it. So in the spiritual sense, if the foul should rest in the externals of religion, and sit down content with any thing short of the vital influence of the holy Spirit, there is no life in it. Whatever may promise to animate it, still it will remain dead. Good works, ordinances, orthodoxy, are but the letter that killeth, unless the Spirit that giveth life be in them. You may belong to the best constituted church upon earth, which has found articles and creeds like strong bones and finews, and flesh upon them, and which has a good liturgy, and decent public wor. thip, like a fair skin to cover all; and yet in this communion your foul may be dead : for chese external privileges cannot give the breath of life to the soul. “ It is the spirit that quickeneth, the “ Aesh profiteth nothing." But when the prophet breathes upon the fain, they lived and stood upon their feet.--Glory be to God for daily fulfilling this part of the parable. His good Spirit daily awakens poor dead finners, and puts the breath of divine life into them; and this he does by the weakełł means, even by the foolishness of preaching, that it may appear the power comes from him, and that all the glory may return to him.
Such is Mr. Romaine's ingenious interpretation, which he concludes with what he calls a word to the dry Zones by way of inference; here he cries out, almighty Saviour ! if there be any • perfons here present in this itate, speak to the dry bones, send thefe • words home to every dead finner, that he may awake and snake • like the dry bones: O that the almighty Spirit may put the breath • of life into you. But is not this days Mr. Romaine ) talking like enthusiasts ? Most certainly it is. But if it tickles the ears of the congregation, and fills the middle isle with fighs and groans, it answers the end of the preacher ; however contemptible it may appear in the eye of every sensible reader, when committed to the press, and brought before the impartial judgment of the public. Art. 23. A Letter to the university of Cambridge, on a late reo fignation. By a gentleman of Oxford. 8vo. Pr. 6d. Cooper.
The title of this pamphlet sufficiently intimates to us what we are to expect from the performance, which contains a few smart sarcasms on his grace, together with some fevere animadversions on the conduct of the university, to whom in the latter part of his letter our author thus addresses himself:
• Never (says he) was there so fair a field for patience and gra. 'titude to signalize themselves in, on your part; for fortitude and • resignation, on the part of your illustrious benefacior. You might
convince an unbelieving world, that you know how to set bounds
to your desires after power and preferment; he, fill higher in * virtue as in dignity, that he could part with all he has to long,
and so deservedly pofleffed. Tired with the bustle and factions • of a court, he may betake himself to your peaceful retreats,
and, after surpaling Solon in the state, may rival Plaio in the .academy.
• Receive then your much-loved chancellor, now wholly yours, with open arms and joyful acclamations; as on that day, (which I, a wondering witness of its celebrity, well remember) when Mason's muse and all your academic choir, ulrered him triumphant to your fenate; and when you have gazed long enough upon • him, now made greater by his fall, if long enough can be, turn your eyes and thoughts upon yourselves.' • No more will mutual recriminations be heard amongst you: attempts to restore discipline, no longer will be blackened with • the odious name of calumny on your pait and present manners ; • nor will freedom of debate then be reckoned opposition to his
grace. Whatever he shall propose, after it has been maturely weighed, and candidly approved, will pass into a law; without your either being bluffered into compliance by an imperious pre
bendary, or coaxed and wheedled into it by a soft and gracious • prelate.
This is pretty severe ; but as the fatire alludes to facts and persons in that university, it can be understood and relished by none but the members of it. We shall therefore only add, that this pamphlec is written with spirit in a good and nervous stylc, and that the, author, whoever he is, will be still more agreeable and entertain, ing on foine better subject.
Art. 24. The Levee, a poem. Occasioned by the number of clergy
at the Duke of Ne-le's last level. Folio. Pr. 6d. Cooper. It having been reported (with what degree of truth we know not) that a certain duke's last levee was entirely deserted by the clergy,
who us'd to make no inconsiderable part of it. The author of this
has rallied that venerable body with some humour on the occasion, as our readers will see by the following specimen. The constant attendance of black gowns at his Grace's levee is thus dez scribed.
• The curate climbing to a vicar,
Thursday quicker :
• The boldness of inferior clergy.' But no sooner does Ne fall, than
• By nature's friendly instinct led,
• The matins of the coming spring.' If there was really, as our author afferts, on that day. Of ecclefiaftics but one face, it is not greatly to their honour. For, as our poet says,
• No man was more the clergy's friend ;
"To flatter fome, and serve the rest. In whatever light therefore his conduct as a minister may be confidered, he has certainly a right to the warmest returns of gratitude from the clergy whom he preferred, and the university which he hath effentially served, and which he still continues to patronife and protect. Art. 25. The fatal Consequences of the want of System in the
Conduct of public Affairs. 8vo. Pr. I s. "BALDWIN. All that we can gather from the harsh, ungrateful ftile, and longwinded periods of this performance, is that ministerial influence, operating through all the public offices, may produce a dangerous dependency and confusion in the national accompts. That all the public offices ought to center in the sovereign. That the method of transacting affairs in council, has undergone divers revolutions fince the reign of Henry VII. That regular reports of the proceedings in council, orrht to be laid before his Majelty ; and that it will be impollibl- for any adıniniltration to support the dignity of the crown, or pay attention to the concerns of the nation, unleis they have recourse to the firit principles of the constitution, by renewing the