Imatges de pàgina
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Plung?d many a hero's valiant soul; his corse
A prey to dogs and fowl : (such Jove's high will!)
What time Atrides, king of men, provok'd
Godlike Achilles to contentious ire.

" Which of the Gods fow'd such destructive jars
Jove's and Latona's son : 'twas he, inrag'd
At Agamemnon's haughty pride, let fly
A pestilence to lay the army waste ;
Smote by the evil plague the people dy'd.
Chryses his priest had been with Thame repuls’d,
When to the Greek swift-sailing ships he came,
With gifts of price his daughter to redeem;
His hands: a mitre, and gold sceptre bore,
Badge of Apollo, the far-shooting God :
And thus he supplicates th' Achaian host,
But chief th’ Atridæ, the two first in pow'r.

Hear, Atreus' fons, Greeks, all well-ferc'd with greaves!
• So may the Gods who grace th’ Olympian domes
Give Priam's city to your hands to raze,
And grant a fortunate return! but deign
T'accept this ransom for my dear-lov'd child;
Honour these gifts in rey’rence, as I serve
Jove's son Apollo, the far-shooting God.

• Shouted the Greeks applause, and all agreed
The priest was to be rev’renc'd, and his gifts
Receiv'd fo fplendid, 'till, not fo dispos'd,
Atrides Agamemnon (woln with rage,
Bade him depart, and thus high threat’ning spoke.

+ Hence in contempt, old man ! lest I chastise
Thy loit'ring, or should'st thou presume return,
These hollow ships attest our just revenge,
And thy God's crown and fceptre plead too late.
Her I'll not free, 'till worn by wrinkling age,
At my own house at Argos, far from thee,
Far from her country, plying still the loom,
Constant partaker of our bed: avaunt !
Urge me no more, that you may go in peace.

He spoke; the fage rever'd his stern command,
And silent march'd; flow traversing the shore
Of the loud, thund'rous, deep-resounding fea;
Apart, the musing feer implor'd his king
Apollo, the fair-hair'd Latona's son.
Hear me, thou God for silver bow renown'd!
O thou that shieldest Chrysa with divine
Fair Cilla, ruling Tenedos with might,
Smintheus ! if thy bright temple e'er I deck'd,

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E'er burnd fat thighs of laughter'd bulls and goats i
Hear, and perform my pray'r, I breathe in tears ;
Avenge me with thy arrows on the Greeks.

• He spoke in pray'r; Apollo Phæbus heard,
And farious from Olympus’ suinmits shot;
His bow and quiver firmly clos'd and veil'd,
Hung o'er his shoulders, while the rattling fhafts
Clang'd as he flew along inrag'd at heart :
Sable as night he march’d; and couching close
Silent behind the ships a shaft he speeds ;
Dire sounds the clangor of the filver bow;
And first the mules and the feet dogs He felld ;
Next, at the men more deadly arrows flew :
Thick flame the pyres of dead with ceaseless blaze,
Nine days successive dealt the God his shafts ;
The tenth, Achilles symmond all the host;
Juno, the white-armd Goddess, rous'd the thought,
Compaflioning the Greeks expiring crowds.
Solemn the army throng'd, and all conven'd,

Swift-heel'd Achilles, rising godlike, spoke.?
We shall conclude this article in the words of the author.

The reader has at present one book only to peruse, contrary to what I at first proposed, thus swelled exuberantly with preface and notes ; my best excuse for both which is, and particularly for the notes, that this prolixity here is intended to occasion brevity hereafter ; for by opening my mind so freely at first, the less need shall I have to exclaim on every passage in the progrefs of this work. As formal civility and tedious compliment among strangers very often terminate in cordial famili. arity and hearty friendship. It will be my glory, if ever I can apply this.

But as to the notes so bloated in dimension, which have given me a thousand times more perplexity than the verfion, having wove and unwove, like Penelope's web, for years before I ftood determined (which at last was to trust chiefly to my own bottom), they are mostly new, and on a new plan, or rather an old one revived almost antiquated, and long disused, being calculated to render the graces of Homer's poetry more conspicuous and obvious to all, meaning to all perfons endued with a tolerable degree of taste (for the blind can never be made to judge of colours), which was the scheme of that elegant critic Dionysius of Halicarnaffus. The transator is preparing to follow up this book, purpofing all convenient expedition, with the version of the whole Iliad, which has already lain long finished by him. But in fact, I have as yet compiled only one third part of the notes ; in other 'words, for eight books; the whole work waiting for a fair copying out, and for a few heightening touches, as at the last fitting.

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& But perhaps some barking critic, that must needs be meddling, will forbid the banns this first time of publishing, {wearing I deserve no nearer connexion with any of the muses, Į mult lament then the ill fate of this introductory piece to 4 large fett of history paintings it belongs to, being so imperfect of itself, and feen singly ; for they would look all better, as defigned, furveyed in one light, and in company together; and should such censure be confirmed at the court of Parnassus (for every cur hits not off the true scent), I am even reduced to submit to the no less ravenous worms, that must devour this specimen at their leisure in my old trunk stuffed with voluminous heaps of such like poetical lumber.'

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VII. An Attempt to explain the Words Reason, Substance, Derfon,

Creeds, Orthodoxy, Catholic-Church, Subscription, and Index Expurgatorius. To which are added, fome Reflections, Miscellaneous Observations, Quotations, and Queries, on the fame Subjects

. By a Profbyter of the Cburch of England. 12mo. Pr. 31. Johnston. HIS writer is an advocate for reason, moderation, and

free enquiry in 'matters of religion ; and though he has given us yery litile which is properly new, he has thewn him, self a man of learning and sense. His design in this treatise iş to represent the evils which have been occasioned by disputes among churchmen, about the use and meaning of certain words, hard to be understood, and almost impossible to be explained ; and thence to persuade men, if he can, to be more moderate in the use of these uncertain terms, or, at least not to be so furious, as many have been, in compelling others to use them.

In the first fečtion, having explained the various acceptations of the word renfon, he thus proceeds:

Every thing, from the bowels of the earth to the most distant stars, employs our reason. All the duties, which flow from the various relations we bear to the great variety of beings around us, all come under the cognizance and examination of our reason. Yea the existence and attributes of the Supreme Being himself are found out and judged of by it. So extensive, so universal is buman reason, It is, or ought to be, to every, man, the test of truth and proper guide of life. But some will lay, the particular revelation which God hath made of his will in the Holy Scriptures is the only criterion or standard of truth, and therefore must be our guide in all cases, whether it be agreeable to our reason or not. This objection seems to fuppose that Divine Revelation may not be agreeable to reason, which is but a bad compliment to any revelation. Now this

argument

argument put into forin frands thus, Whatever God hath been pleased to give us as the criterion or ftandard by which we are to judge of truth should be our guide in all cases: But God hath been pleased to give us the Holy Scriptures as the criterion or standard of truth. Therefore they should be our guide in all cases. Very true. Let'uso now apply the faine argument to the faculty of reason. Whatever God hath been pleased to give us as the criterion or standard by which we are to judge of truth should be our guide in all cases. But God hath been pleased to give us our reason as the criterion or standard of truth. Therefore it hould be our guide in all cases. It is certain that our gracious Creator hath given us reason as well as revelation, and great part of the business of this faculty is to judge concerning revelation itself. "For beside the true reveJation, we see in the world a great many writings or scriptures, produced at several times, by confident people, as revelations coming from God, which have most certainly been the impoftures of men. We might give many instances in the heathen world, in the grand Coran of Mahoinet; the decrees of many councils, the Rosary of St. Dominic, and a thousand legendary tales, amongst some who call themselves Christians. Now in this great variety and opposition of revelations how thall we distinguish the right one ? They cannot all be true, because they contradi&t' one another. We ought not to be imposed up. on, and our reason alone is what can prevent it. Do not all parties pretend to argue in favour of their own fyftem? And what shall determine concerning the force of their feveral arguménts ? Is not the appeal univerfally made to reafon? Do not all agree in inaking that the dernier -refort in all their disputes ? And yet notwithstanding this, some people are so inconsistent as to argue against the use of reason itfelf, and bring arguments prove

that arguments should have no force in matters of religion. But such people do religion no service. They rather expose than defend it by such a conduct. We should be greatly disgusted at the absurdity of a man who would seriously advise us to close our ears in order to judge of a fine piece of music, or shut our eyes to behold a fiñe picture. No less absurd is the enthusiast who charges us not toʻuse our reason in considering all points of religion, which are certainly the most reasonable fubjects in the world for confideration. As the fight and hearing are faculties given us by our gracious Creator to perceive objects respectively suited to them, our reason, which is by far our most excellent faculty, must have its objects too. And therefore men have always reasoned not only concerning the ob jects of fenfe, but concerning the morality of actions, the world of spirits; yea concerning the being and perfections of the

blessed

to

blefied God himself. By reason we perceive him in our own wondrous frame, and in the wise constitution of the universe. By this we see him and feel him on our-right-hand and on our left, and find ourselves encompassed every inoment by his iinmediate presence. Since God hath-then blessed us with this excellent faculty, shall we disdain his gift, refuse to use it, and even pretend to give as a reason for this refusal, that it is extremely weak and liable to be imposed upon. But this is a great mistake; for there is scarce a common tradesman, though little versed in the artificial rules of logic, but has sense enough to discover the fallacy of a sophism or inconclusive argument. But here lies the great evil, that in exercising this faculty of reafon, men often impofe upon themselves, by pretending to understand things which they do not, and by proceeding in their disputations upon wrong principles ; for in all reasoning it is niecessary, there Mould be some data, some acknowledged truths to build upon. If then through the prejudice of education, which is prejudging things before we have examined them, or through an unhappy obstinacy of temper, we take certain propositions for self-evident or sufficiently proved, which are really false, and argue upon them, the fault is not in our reason but in our prejudice or obstinacy. A person of the church of Rome will argue thus—We ought to submit to the authority of God in matters of religion.-But the authority of a council of bishops is the authority of God -- therefore we ought to submit to the authority of a council of bishops in matters of religion. This is just reasoning. The conclusion necessarily follows from these premises. Taking this conclusion then for granted they will build

upon it, as upon a fure foundation, such a superstructure of argumentation as will demonstrate any thing they please. Nay they will prove that we are not to use our understanding, sense or reason, at all in-matters of religion. And this is no idle speculation, but what they have actually reduced to politive practice. For thus they address God in their daily devotions ; " Lord, I believe plainly and sincerely whatever thy Holy Catholic, Apoftolic, and Roman church teacheth me touching any of thy most divine mysteries and doctrines. Herein I utterly renounce the judgment of my senses and all hu man understanding, and depend only on thy divine and inexplicable Omnipotence.” Prayers in the manual before mafs. And I heartily wish that such language had been used only by them, who thus acknowledge to the world that their mysteries and do&trines are not the objects of coinmon sense, understanding, or reason; and boldly charge God with what protestants think absurdity and nonsense. The receiving this one position as a truth, that we are to give up our sense, understanding, or

reason,

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