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WITH manners just the same, as we are told,
Should seem to rise, we must apply this rule
Person and dress is left us to apply,
But while men fight, both clergyfi'd and lay,
Love of our country is the manly sound
Women must pray-and, if divines can reach
If such there be-the only certain scheme
ON A PAMPHLEt, entitled, ePISTLES TO THE
DOCTOR, this new poetic species
"The sexes have now little other apparent distinction beyond that of person and dress: their peculiar and characteristic manners are confounded and lost: the one sex having advanced into boldness, as the other have sunk into effeminacy," Sect. 5.
For a Chapelle, or a Chaulieu,
In rambling rhymes, La Farre, and Gresset,
In English verse and English sense,
Of this new fangl'd melodee?
More plain than this, if this prevail;
For if the poetry be good,
4" Thus we have attempted a simple delineation of the ruling manners of the times: if any thing like ridicule appears to mix itself with this review, it ariseth not from the aggravation, but the natural display of folly." Sect. 5.
These Epistles were published in the year 1757. The species of poetry," says the editor," in which they are written has been used expressions alluded to in the following verses, with great success among the French, by Chapelle, would but swell out the notes to an unnecessary Chaulieu, La Farre, Gresset, madame Deshou-length. It is thought sufficient therefore to diHeres, and others."-To quote from them all the stinguish such allusions by Italic characters.
Will make our metre flat and bare As Hebrew verse of bishop Hare: Add, that regard to rhyme is gone, And verse and prose will be all one;, Or, what is worse, create a pother By species neither one nor t'other: case, which there is room to fear From dupes of Aristippus hereThe fancied sage, in feign'd retreat, Laughs at the follies of the great With wit, invention, fancy, humour, Enough to gain the thing a rumour; But if he writes resolv'd to shine In unconfin'd and motley line, Let him Pindaric it away, And quit the lazy labour'd lay; Leave to La Farre and to La France, The warbling, soothing nonchalance. When will our bards unlearn at last The puny style, and the bombast? Nor let the pitiful extremes Disgrace the verse of English themes; Matter, no more, in manner paint Foppish, affected, queer, and quaint; Nor bounce above Parnassian ground, To drop the sense, aud catch the sound: Except-in writing for the stage, Where sound is best for buskin'd rage; Except-in operas, where sense Is but superfluous expense: Be then the bards of sounding pitch Consign'd to Garrick and to Rich; To Tweedledums and Tweedledees, The singy songing Euterpees.
fo HURLOTHRUMBO, or the supernatURAL'. Enter Hurlothrumbo.
LADIES and gentlemen, my lord of Flame
Enter Critic. Adso! here's one of 'em.
Cr. A strange odd play, sir; Enter Author, pushes Hurlothrumbo aside. Au. Let me come to him.-Pray, what's that you say, sir?
This play was written by Mr. Samuel Johnson, a dancing master, of Cheshire, and performed in
year 1722, at the Little Theatre, in the Haymarket, where it had a run of above thirty nights. We must refer the reader to the piece itself, to give him a just idea of the humour and propriety of the following epilogue; which was written by our author, with a friendly intention to point out to Mr. Johnson the extravagance and absurdity of his play-Mr. Johnson, however, so far from perceiving the ridicule, received it as a compliment, and had it both spoken and printed
Cr. I say, sir, rules are not observ'd here.-
Cr. What, Mr. Singer? Au. As if a knife and fork should make a finger. Cr. Pray, sir, which is the hero of your play? Au. Hero? why they're all heroes in their way. Cr. But here's no plot! or none that's understood.
Au. There's a rebellion tho'; and that's as good, Cr. No spirit nor genius in't.
Cr. Here wants
Au. Wants what? why now, for all your cantWhat one ingredient of a play is wanting? [ing, Music, love, war, death, madness without sham, Done to the life by persons of the dram: Scenes and machines, descending and arising; Thunder and lightning; ev'ry thing surprising! Cr. Play, farce, or opera, is't?
Au. No matter whether "Tis a rehearsal of 'em all together. But come, sir, come, troop off, old Blundermonger, And interrupt the Epilogue no longer.
Hurlo, proceed.[Author drives the Critic off the stage.
Hurlo. Troth! he says true enough The stage has given rise to wretched stuff: Critic or player; a Dennis or a Cibber, Vie only which shall make it go down glibber; A thousand murd'rous ways they cast about To stifle it but murder like-'twill out. Our author fairly, without so much fuss, Shows it-in puris naturalibus; Pursues the point beyond its highest height, Then bids his men of fire, and ladies bright, Mark how it looks! when it is out of sight. So true a stage, so fair a play for laughter, There never was before, nor ever will come
Never, no never; not while vital breath
I'll give it utterance-be it right or wrong:
ON DR. MIDDLETON'S EXAMINATION OF THE LORD BISHOP OF LONDON'S DISCOURSES CONCERNING THE USE AND INTENT OF PROPHECY. 2 PETER i. 19.
"We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts." THIS passage, sir, which has engag'd of late So many writers in such high debate About the nature of prophetic light Has not, I think, been understood aright: Nor does the critic Middleton's new tract Relate the meaning fairly, or the fact,
Peter, you know, sir, by his own account, Was with our Saviour in the holy Mount; Where he, and two apostles more, beheld The shechinah, or glory that excell'd; Saw that divine appearance of our lord, Which three of the evangelists record; His face a sun, and light his whole array, Prophetic glimpse of that eternal day, Wherein, the glance of Sun and Moon supprest, God shall himself enlighten all the blest; Shall from his temple, from the sacred shrine, Shine forth of human majesty divine. To this grand vision, which the chosen three Were call'd before they tasted death to see, Was added proof to the astonish'd ear, That made presential Deity appear; And by a voice from God the Father's throne, His well beloved Son was then made known.
Now search of mysteries the whole abyss, What more entire conviction, sir, than this? Of human reason search the wide pretence, What more miraculous, and plain to sense? But reason oft interprets past event Just as the human heart, and will is bent: The doctor, whom his own productions call No hearty friend to miracles at all, Disguises this to bring his point about, As if both sight and hearing left a doubt; Left some perplexity on Peter's mind, Quite against all that he himself defin'd. "This wond'rous apparition, sir, might leave Something too hard precisely to conceive; And circumstances raise within his soul Suspense about the nature of the whole"
If they were struck with more than mortal awe,
What kind of sauntering spirit could suggest Such groundless cavil to a Christian breast? What Christian priest, at least, would choose to His Saviour's glory in a light so faint? [paint
But let this suit the priesthood, if you will,
The reason here assign'd is "Fear and dread,
O vain suggestion? could they see and hear Without an adoration? without fear?
If, when God spake, each fell upon his face-
From off the altar, purg'd the prophet's soul.
1 "This wonderful apparition and heavenly voice might be accompanied with such circumstances as would naturally leave some doubt and perplexity on the mind concerning the precise manner and nature of the whole transaction. For Peter, as we read, was in such a fright and amazement at what he saw and heard, that he The learned prelate, against whose Discourse knew not what he said: and both he and the two This gentleman has aim'd his present force, other apostles then with him, James and John, Thought it absurd in any one to make were so greatly terrified, that they fell upon their St. Peter, for his own conviction's sake, faces to the ground, and durst not so much as Say, that old prophecies should be prefer'd look up, till Jesus, when the vision was over, To God's immediate voice, which he had heard: came to raise and encourage them."-Dr. Mid-Such a comparison, he thought, became dleton's Treatise, p. 55. No sober man-much less the saint--to frame;
And hence th' apostle (is the inf'rence drawn,
Tho' " 'tis not only possible, it seems,
And then assume that the apostle too
"The soundness of whose faith he interjects,
Concluding it impossible from hence
But should the prelate think it mere grimace
Is call'd to prove a voice from Heav'n a jest; 140 Is that the purpose of his doubting mind?
The Jews bath-kol, a cunning acted part,
You see th' apostle is extremely clear,
This, sir, is his description of sound faith.Let us now see what argument it hath:
This trusty evidence, amongst the rest,
P. 47. "Let us now return to the bishop's Discourses, in which he goes on to demonstrate the inconsistency of the author's (Collins) exposition, by telling us, that it makes Peter to say, in his own person, that the dark prophecies of the Old Testament were a surer and more certain evidence to himself, than the immediate voice of God, which he had heard with his own ears. And is it possible,' adds he, that St. Peter, or any man in his wits, could make such a comparison?' To which question, so smartly and confidently put, I readily answer, that it is not only possible, that St. Peter might make such a comparison, but even weak to imagine that he could make any other."
3 P. 52. "Doctor Lightfoot also, the soundness of whose faith and erudition is allowed by all, speaks more precisely to my present purpose, and says, that If we observe two things, first, that the Jewish nation, under the second temple, was given to magical arts beyond measures; we may safely suspect that those voices, which they thought to be from Heaven, and noted with the name of bath-kol, were either formed by the devil in the air, to deceive the people; or, by magicians with devilish art, to promote their own affairs.' From which he draws this inference, which I would recommend to the special consideration of this eminent prelate: 'Hence,' adds he, the apostle Peter saith with good reason, that the word of prophecy was surer than a voice from Heaven.'"
4 P. 141. "Now by the same method of reasoning, and the liberty which his lordship every where assumes, of supposing whatever premises he wants, and taking every thing for granted, which tends to confirm his hypothesis, we may prove any doctrine to be true, or divine, or whatever we please to make of it. Dr. Lightfoot has shown us the way."
Prodigious effort! see obstructed quite
5 P.48. "N. B. Thus when Jesus, a little before his death, was addressing himself to the Father, in the midst of his disciples and people of Jerusalem, and saying: Father, save me from this hour; Father, glorify thy name.' There came a voice from Heaven, saying: 'I have both glorified it, and will glorify it again. Upon which the people, that stood by and heard it, said that it thundered; others said, that an angel spake to him. (John xii. 28.) That is, part of the company believed it to be nothing more than an accidental clap of thunder; while others took it to be the bath-kol, or the voice of God, or of an angel, which was accompanied always with thunder."
6 P. 142, 145, 171. P. 50. "The reality of this oracular voice (bath-kol) is attested, as I have said, by all the Jewish writers, after the cessation of prophecy, in the same positive manner as the miraculous gifts of the Christian church by the primitive fathers, after the days of the apostles."