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the Prophet to commune or talk with him. The Prophet
asks the interpreter, what was the meaning of the vifion he sfaw, of the horsemen in the Valley of Myrtles? The An« gel who communed with him, was preparing to explain to < him the vision, when the Angel among the Myrtles gives the • Prophet
a short account ---That they were miniftring Angels. The Angels themselves give this farther account, that
upon their view of things, all were in great peace and quiet in the world, and therefore it was a proper time to set forward the building of the Temple, which was the great care and concern of Zechariah. Upon this the Angel who talked with the Prophet, farther to encourage him, and by
him the Jews to go on with the Work, addresses his prayer < to God, the Lord of Hifts, Jehovah Zebaoth: and by the
Jewish law and religion it was not lawful to pray to any one
else. · In this prayer he desires God would reveal to the Pro• phet, how long his anger should remain against Jerufalem,
and the cities of Judah; or when their re-establishment, peace, and security should be accomplished ? Now as this prayer was thus addressed to God, the Oracle from the Shekinah gives an answer, probably from the Myrtle Valley
where the ministring Angels stood, with good and comfortable • words. Upon this the Angel who talked with Zechariah,
gave him instructions how he should prophecy for the en: couragement of the people : Thus faith the Lord, I am reu
turned to Jerusalem with mercies, my house shall be built in 'it, saith the Lord of Hofts; and a line fall be fretched forth upon Jerusalem, or the streets and the walls of it shall be regularly rebuilt?
In the conclusion of this second Effay, our Author makes some observations on the foregoing appearances of the Shekinah, to explain the intentions and uses of it. I. These
ap: pearances were of early use, and long continuance. They began with our first parents in Paradise, and continued as a perpetual evidence of Revelation. 2. It discouraged Idolatry, all images being forbid, and the frequent appearance at first, and afterwards the fixed residence of the Shekinah in the Temple, rendered them useless. 3. It shewed that the presence of Jehovah among them, was the presence of an holy God that hated iniquity. All the worship of the Church was directed and offered to the glorious prelence of Jehovah, or the Shekinah.
In the third Tract are the texts of Scripture mentioned in the title-page, relating to the Logos. Mr. Lowman, in his
explications of these texts, generally expresses himself in an obscure manner; and appears strongly inclined to the hypothesis of Socinus : many of his positions cannot be well reconciled with the rest, but upon fuppofition that his real sentiments had a tendency that way. He says, the Word was with God, and the Word was God, or GOD WAS THE WORD; that the Word was made Flesh, by dwelling or shekinizing, in Christ; and that the Word, at the creation of the world, in giving the law, and as the object of divine
worship in the Temple, did appear in all the majesty and glory of Jehovah, the Supreme God and Sovereign Lord of the creation.'
We are greatly at a loss to fix a clear and consistent sense on these and other similar passages, in this concluding Efay. For the WORD is fometimes represented as the individual person of God the Father, and sometimes, as a mere mode or quality of Being.
But it should be considered, that the Word was with God, and, therefore, distinct from him with whom he was. That the word God, is a term expressive of Dominion; and that as the Dominion of Christ, who is never called Almighty God, is derived from his Father, so may his Titles; and, confequently, that he is not equal with the unbegotten, underived, or necessary exiftent God and Father of all. And this seems to be confirmed by the expression, that all things were made by him, and through whom God made the worlds, for this feems to imply a minifterial or subordinate agency. We chuse rather to say, this seems to imply subordination, than to determine absolutely concerning the meaning of these words. We are Reviewers, and, as such, are of no Party; that is, in other words, 'of no Herefy.
An Ode to Lovea 4to. 6d. Scott.
UR amorous Poets may, with propriety, be divided in
to the heroic, the claffic, and the witty. The first, as the name denotes, are those who have derived all their ideas of this pleasing passion from the pastoral or heroic Romance. To them, wretchedness is felicity ; bondage, freedom, &c. The sentiments of their Heroes and Heroines are unnatural, and their actions frantic. Their Cassandras, and Cyruses, are equally extraordinary. To talk to the former of Love, is a
capital capital offence. Their rigour must be melted by the blood of Giants, Necromancers, and paynim Knights. They aré fãmiliar in defarts, where they lubfist on nothing ; and make light of scampering over impassable mountains, and riding through unfordable rivers : they are always disguised; and adventure is the business of their lives. The Pastoral Lover is a subordinate species of this class. The Swains are mighty good-natured, and never do mischief to any, but themselves : a leap from a rock, or a plunge into a river, being their usual catastrophe. The Shepherdefles are vastly coy, and mighty huntresses. They wield the crook and the javelin with equal dexterity; and, although terrified at the voice or appearance of a lover, they make nothing of lopping off the head of a wild boar, or of thrusting a spear into the jaws of a lyon.-The fentiments of both are either far fetched fustian, or infipid conceit. Pan may favour them, but Apollo never. They are familiar with Pales, and the Dryads, but know nothing of Minerva. They are always wretched, and deserve always to be fo. They write Idylliums, Eclogues, Sonnets, Favole Boscorechie, and Pastoral Tragi-comedies, which have every requisite of a poem but common sense. We are always forry when these inamoratos are prevented from suicide, and pleased when the farce ends in a marriage: such phantastic Beings are only worthy of one another.
The Classic Lovers were more comnion in the two last certuries, than in the present. They are intimately acquainted with the history and adventures of Cupid and Venus; ut know nothing of Love. They esteem Propertius more than Tibullus, and would rather have the honour of producing the Heroid Epistles than the fourth Æneid. They are all Pagans, and talk a language which few Ladies, and almost as few Gentlemen, now a-days, understand. They may be learned, but they have no passion. Their compositions Thew Memory and Fancy, but no sensations of the Heart. They have a Corinna, because Ovid had one: and the must be inconftant, because Gallus's favourite ran away with a foldier. They are loose, without raising passion, and would rather write a good elegy, than be happy with their mistress.
Your Witty Love-writers abounded in the court of Charles the IId. Like the old Mythogolists, they represented Cupid as blind; and, in consequence of this, make him commit many merry blunders. Thus the poor God has more than once mistaken a citizen's fat wife (a) for his own mother, and Myta(b) in a riding-habit for Adonis. In 'their hands Love is, indeed, a Proteus; fometimes a God, and sometimes a Fire; now a Dart (c), then a Bird (d); and anon a Captain(e). If the Ladies praile their wit, they are the less sollicitous about gaining their hearts; and depend upon it, the Witty Lover is - always beft pleased, when any one else would think he had the least reason to be fo.
That the Author of the Ode on Love, which has given rise to the foregoing remarks, belongs to none of the clases we have been describing; but that he is both the Lover, and the Poet, the following quotation will thew.
Gentle God of loose (1) defire,
(1 An Ode intitled, Captain Cupid, in Dodfley's Miscellanie, vol. 4th.
U) We wish the Author had used some other epithet, as this is the only indecent word in the Poem; and does not, indeed, seem quite appropriated to his own idea : for it is virtucus love that he celebrates, REVIEW, Nov. 1756.
The God, the boanteous God shall be our guide ;
i) si What Lover can be
роог है From several paflages in this ode, we may apply to the unknown Author, what Quintilian fays of Alcæus, with a very little variation, Si in lujus et Amores defcendat, Majoribus ta. men aptior.
W ten je op We had almost forgot to mention, that this poem is farcafftically addrelied to the Lord
The Idea of Beauty, according to the Doctrine of Plato. 8vo.
IS. Edinburgh, 1756. Sold by Wilson, London.
titled, Phædrus. The Author, may, no doubt, be pretty conversant with his original, but he never rises to Plato's fublimity, and fine turn of ridicule. Some parts he has expressed with a brevity that becomes obscure without the Greek text; fome few (a) he has misinterpreted; others (6) he has omitted,
T titled," Phadrus.
(a) Thus, for instance, he has translated exo108, advanced, infead of brought with you, p. 14. Evrea yan.cedes, nine million of years, in ftead of nine thousand. And aprou he translates willow, instead of Agnus Caftus... When Socrates had finished what
he had to say,
in ridicule of Lyfias, and was about to depart, fomething (or, as the Platonists call it, his Damon) warned him, that he had spoken amiss, and that he ought not to be gone till he had expiated his crime. “ Dreadful, Phædrús dreadful," says he, " is the speech
you have advanced yourself, and compelled me to make." ufe of the word, Love,' (continues our Author) • in such a sense as reproaches human nature, is the fault with which he charges both the discourses :' But we can fee nothing of this in the original.
1) He omits the pretty tradition concerning the poet Stefichorus, who was punished with the loss of fight, for his invective against Helen; but recovered it, on his praising her, in a recantation. Vid. Platon. p. 343. Edit. Ficin. ann 1590. The fine illuftrations of the person who knew the virtues of medicines, but neither the times, nor method of applying them; as also of Sophocles and Euripides, P. 353. are overlooked: there are likewise many little incidents in the course of the dialogue, which he has not mentioned; but which give the originals an happy appearance of reality. Thus, when Socrates wants to be gone, Phædrus tells him, that as it was noon, and very hot, they had better remain where they lay, and chat till the cool of the evening. p. 342 sub finem,