evidence of a serious, discriminating, and liberal mind; and if the knowlege of them were an infallible means of restoring and perpetuating peace, the Christian world ought long since to have been in a state of tranquillity.

The chapter on Civil Society and Civil Government informs us that Man is a social creature ;—that he needs the assistance and is capable of promoting the interest of society;'-that various arts, sciences, and occupations, are necessary for the support, the good order, the beauty, the interest, the strength, and the prosperity of civil society; that in every part of the world, depravity and vice mark the human character; individuals and states alike cheat and injure one another; and hence without civil government, society cannot exist in the present state of human nature;that there are four forms of government dictated by nature; and that the British government stands unequalled by all the existing governments of the world.'-To these remarks, others are subjoined,-on the gradations of men in society, on the vain attempts to form and preserve equality among men, on contributing to the state, on taxation, and on revolutions, particularly on that of France; the author observing that they (revolutions) are one of those violent and dangerous diseases, by which the God of nature either destroys or cures a disordered system.'

As each of the preceding chapters commenced with a short sentence or axiom, so also does the third, on the Influence of Religion upon Civil Society. Society (says Dr. J.) is made up of men. To this truism is added another, though not expressed with such captivating brevity: If the men, who make up any society or nation, are bad, it is impossible that the collective body or nation can be good.' (Here the line in the Irish song forced itself on our recollection-" But if you are wicked, 'tis not a good sign.") Dr. J. then proceeds: If all the inhabitants of any country were good men, the civil government of that country and the administration of it would be good, every man doing that which is right; the society would. be orderly and prosperous.' Again; religious rulers and magistrates will be good rulers and magistrates; religious legislators will be good law-makers; and religious subjects will be good subjects for, he adds, religion is highly beneficial to society, as it makes men pursue right ends, in the whole conduct of life, by right means, and in a right manner.' Among the civil benefits of religion, we are to reckon that it preserves every country in which it prevails, alike from civil and from foreign wars.' Admitting the justice of this position, it follows that to fight for religion is to prove that we have little religion to defend.-So far Dr. J. is perfectly correct, that a

disin

disinclination to war will prevail in proportion to the exist ence of the amiable principles of the Gospel, in the minds of rulers and their subjects: but it is at the same time equally true that the profession of religion, or what has hitherto passed under this sacred and venerable name, has very often instigated nations, calling themselves Chrstian, to draw the sword from its scabbard, and has perhaps never induced them to sheath it. The altar has consecrated the banners of war, and the devastation of the world has proceeded in the name of the Lord. Hence it must be inferred either that true religion is not properly understood, or that it maintains a very unequal combat with ambition, folly, and injustice.

Dr. Johnston contends, in his final chapter, for the necessity of Religion in the present state of Europe, to restore Peace, good Order, Stability, and Prosperity to civil Society; and in laying down this principle, he virtually acknowleges that religion is very imperfectly known, and has hitherto but little influenced the great societies of the world. How is this evil to be cured? Who can administer to Europe's "mind diseased ?" A pastor may address his parish, his neighbourhood, and his country at large, but how circumscribed will be his influence! We have arrived, since the publication of this work, at a period of peace, and Europe is now what is called, tranquillized, though its state of religion (or rather of irreligion) remains the same. Dr. J. considers superstition and infidelity as the two greatest obstacles to the progress of real religion in the world: but the present situation of Europe affords no prospect of their speedy removal. It may be remarked, however, that the operations of Providence are very slow ;-and though France may seem to the enlightened Protestant to be relapsing into superstition; though she may appear to him to be making a retrograde step in the march of mind; and though a remnant of popery remains, it is only a remnant, compared with its former state, and another generation may have no more respect for the Pope than for the Grand Lama.-That principles analogous to those professed by the Quakers, which are the only true anti-polemic principles, will soon obtain among states, there is small ground for supposing. On the contrary, military establishments are more and more prevalent, because nations have no confidence in each other, and estimate their security in peace only by their capacity for war. While such systems exist, how much soever states may talk of religion, they will not long be kept in tranquillity by its operation. In this situation of the political world, then, it is to be feared that the Christian preacher can effect but little extensive good: but, as in his own parish, and among his fellow-subjects, we may hope that his admonitions will not

be

be useless, let him exhort them to love their king, their
country, and mankind; to live according to the word of
God; and to look forwards to the rewards of a future state.
In this line of duty, he may experience satisfaction and be
useful; and by this let him bound his views. The state of
Europe, including its civil and moral relations, opens too wide
a field for his exertions; and instead of vainly attempting to aid
the statesman and politician in establishing the peace of na-
tions, he will be more commendably employed in urging sin-
ners to the attainment of the peace of God which passeth all under-
standing.-Such, indeed, may be the application of Dr. John-
ston's well-meant performance; which was probably compiled
from sermons addressed, with some effect, to his congregation
at Holywood.

ART. X. Miscellaneous Poems. Dedicated to the Right Hon. the Earl of Moira. By William Thomas Fitzgerald, Esq. 8vo. 9s. Boards. Wright. 1801.

Pp. 200.

A

s many of the pieces in this collection have already appeared in the newspapers, or have been delivered as prologues, &c. on the stage, the name of the author will not be new to many of our readers. We are not disposed rigidly to scrutinize these short performances, which Mr. F. has very modestly thrown. on the indulgence of the public; and which are submitted to the judgment of the critic by profession,' with a liberal confidence in the integrity of his decision. They are in general more correct than animated; and if they do not merit any appropriate praise, they are at least devoid of obtrusive faults.

Like several other writers of the present day, however, Mr. Fitzgerald appears to have mistaken the bent of his genius, in attempting serious poetry. The "Muse of Fire" does not descend on every one who is capable of rhiming; and many authors can produce two or three good couplets in succession, who would sink to the deepest degree of imperfection in the Our modern composers of verse are, course of a long poem. if the expression may be admitted, too moral,-too grave and sententious. Reasoning has little connection with the essence of poetry; yet they seem to think that the soundness of their arguments will compensate for the languid and chilling character of their lines; and hence the turn of our metrical publications is commonly more didactic than interesting, more respectable than pleasing, and certainly more prosaic than poetical. Were an author to versify the first six books of Euclid, we might admire his perseverance, but we could not praise his taste.-Horace, however, has expressed all that we are endeavour.

I

Mo..y.

endeavouring to inculeate, in one of his standard lines:

"Non satis est pulchra esse poëmata; dulcia sunto."

The dulce of the accomplished Roman lyrist has not, we fear, been always attained by Mr. Fitzgerald.

In justification of these remarks, we shall first quote the author's description of the battle of the Nile; and if here we do not observe a high degree of vigour and sublimity, it cannot be imputed to his choice of a subject:

"That awful pow'r! which frantic Gaul denied,
Sends fav'ring gales, and smooths th' obedient tide;
In ev'ry breast heroic ardour glows,

The nearer they approach their country's foes:
They view before them glory, or defeat-
The last, a stranger to the British fleet!

But here the Muse must pause-for where's the pen
Can trace the actions of those godlike men,
Describe the horrors of that awful night,
Or tell how Britons for their country fight?
The first bold prow, by envious Fortune cross'd'
Grounds as she leads, and active glory lost-
But her large honours, buoyant o'er her fate,
Make gallant Trowbridge in disaster great!
Nelson's attack, like the dread lightning's blast,
Rends the proud hull, and splits the tow'ring mast!
Whole sheets of flame on Gallia's host are driv'n,
And vengeance thunders to approving Heav'n!
That impious Race, who dar'd deny their God,
Now feel the scourge of his avenging rod;
Mad from despair they plunge into the wave,
And seek the refuge of a watery grave.
One tow'ring ship, the Gallic Admiral's boast!
Enwrapt in flames illumines all the coast;
A blazing Pharos, it appear'd to be,
Emerging from the bosom of the sea!

'Till with a blast, which seem'd to rend the skies,

The mighty bulwark into atoms flies!

A dreadful wreck! that covers half the flood,

And dyes thy waters, Nile, with Gallic blood

An awful silence stills the lurid air,

And horror checks the howlings of despair.
The foe, now finding all resistance vain,

Strikes his proud flag, and yields the subject main;
While Arabs, witness of the Gaul's defeat,
With shouts of triumph hail the British fleet!
As long as Egypt's Pyramids shall stand,
Long as the Nile shall fertilize her land;
So long the voice of never-dying Fame,
Shall add to England's glory Nelson's name !'

The

The following jeu d'esprit is pleasingly executed :
AN EXCUSE FOR A KISS.

Addressed to the Honourable Miss ***** in consequence of
her being offended at the author's saluting her, at a friend's table,
after supper.

When pleasure dances in the sparkling eye,
And the gay moments innocently fly;
While social intercourse unbends the heart,
And nature speaks without the veil of art;
If strongly tempted by this scene of bliss,
Th' unguarded mortal dares to snatch a kiss!
Though rigid custom should the deed disown,
And nature claim it for her act alone,

The gen'rous bosom may th' offence forgive,
Disarm the frown, and bid th' offender live.

Yet while contrition marks your suppliant's pray'r,
Who honours prudence in the youthful fair;
May no cold maxims ever disapprove

The kiss of friendship! or the sigh of love!'

Perhaps we should be too severe, if we were to say that the general character of this Gentleman's poetry may be found in one of his own short pieces; with which we shall conclude our extracts: Honestus, liberal, sincere, and true,

A polish'd scholar, would be poet too:
In this a false ambition he betrays,
And risks his reputation in his lays;
For him no flow'rs the ardent Muses cull,
Coldly correct, and classically dull !
Promethean fires to poets should belong,
Or the mind wearies with the vapid song;
In formal trammels measur'd language flows,

And the Muse smiles to hear such rhyming prose.'

The work is very elegantly printed on beautiful paper.

ART. XI.

Mr. Marsh's Translation of Prof. Michaelis's Introduction to the New Testament, Vols. III. and IV.

[Article concluded from p. 12-20.]

WE now come to Mr. Marsh's Dissertation on the origin and composition of the first three Canonical Gospels, which is annexed as a supplement to his translation of Prof. Michaelis's work.

That the Gospels of St. Matthew, St. Mark, and St. Luke should contain, at the same time, so much verbal agreement and so much verbal disagreement, is a remarkable circumstance. Several writers have discussed this singular fact with ability, and have offered ingenious hypotheses to account for it: but none of

them

Fer.