60

70

And the Muse whispers in the ear,
Notes, it is ecstacy to hear;
Can she affright the Nymph away;
Or rudely tear her mantle grey?
Ah! can she rob us of the lore,
That genius treasures in her store?
The glowing thought, the golden forms,
Which into life rich fancy warms?
The heart that trembles, or that fires,
With all that Love or Fame inspires ?
The soul, above the ills of fate,
Within itself sublimely great?

Avaunt then to these low-born cares,
Beneath whose power my manhood wears !
And different be the star, that guides
My tossing vessel o'er the tides !
To Ease and Mirth I'll give the sway;
And while my thoughtless life away,
Reckless of its concluding day;
Whether its sand be ebbing fast;
Or dim and distant be its last !

Methinks, this beauteous orb can show
Much for pure Admiration's glow;
The laughing earth; the radiant bow
That shines above, what time the Morn
Begins this scene of things adorn;
Or when at Night the planets vie
With radiant blaze amid the sky:
And e'en the human tribe among,
Tho' much abounds for Satire's song,
Tho' vile Self-Interest far prevails,
And Scandal tells her poison'd tales ;
Tho’ Malice grins, and Cruelty
Inflicts her blood-stain'd agony;

80

90

1.00

Yet he who looks with

eye inclin'd
Pleasure and love alone to find,
Perchance may see, in most he meets,
Something, his better hope that greets!
To smile at wrong; but when we view
An honest heart, believe it true;
Cherish the treasure, aud requite
It's kindling movements with delight;
Of Nature's ever-varying hues
Not beauty in a tint to lose ;
Is that divine philosophy,
Which best becomes the wise to try!

Sorrow may for a casual hour
The sinking spirits still o'erpower;
Disease

may

still the frame torment;
And Spleen her transient sourness vent;
Injustice may thy claims withhold,
And prosperous Wealth reign uncontrollid;
And fiends, as Indignation boils,
Have a brief triumph in their wiles !
But Chearfulness will soon resume
Her light, the brow to re-illume,
And the calm sunshine of the breast
Will soothe uneasy cares to rest !

Sure Nature never could design
This earthly flame, tho' sparks divine
Are with its grosser matter mix’d,
On constant thinking to be fix'd!
The mind, intensely thus employ'd,
By its own efforts is destroy'd;
And feebly sinks the body's power,
Which the brain's fevers soon devour.
Some mortal pleasure we require
Mingled with intellectual fire;

110

.120

For here, alas! the embodied soul
Struggles in vain against control;
And best its happier weapons wields,
When to its fate it sometimes yields.

Be mine then, in my future days,
Not to such heights my thoughts to raise ; 130
Nor seek, since I must seek in vain,
Realms of such shadowy light to gain ;
Bụt play, like those of humbler aim,
And humour this imperfect frame;
And walk, and ride, and talk, and smile,
Like those whom no proud hopes beguile;
And, loit'ring in heaven's freshest air,
Its balmy bracing blessing share!
For shatter'd now is every nerve;
And
my
limbs from their duty swerve;

140 And aching head and trembling hand Will soon refuse my mind's command. Yet if like others I had sought In fields and woods for health unbought, Perchance this form, mid squires and boors, In pastimes rude had shewn its powers; And sinewy arm and ruddy mien Had laugh’d to scorn Disease and Spleen. If in my head, in varied maze, With fire unquenchi'd ideas blaze;

150 If in my heart sad tenderness Incessant rules to wild excess; Can these the loss of health requite, The careless day, the slunabrous night, The body, tlıro' whose purple veins Strength, freedor, ease, and pleasure reigns ? Then thoughts that breathe, and words that warm, Which no pale agonies deform,

160

While voice of music plays its part,
Send their full raptures to the heart!
But ah! while pines this mould of clay
Discordant to the mental ray,
Upon the altar of the mind
Vain burns the inward fire enshrin'd.

164

ART. DCCXXXV.

No. XXXVI.

On the Theological writings of

Grotius.

“ Fama, malum.” VIRG.

FOR THE RUMINATOR.

SIR, You may, perhaps, remember to have heard, in your earlier days, the vulgar proverb, “ give a dog an ill name and hang him." Like most other popular maxims it has its foundation in truth; and the qualities imputed to men as well as dogs do not, in general, so much depend upon realities, as upon casual report; or, according to the elegant expréssion of Horace, arbitrio popularis aure. The converse also of this proposition is equally true, and it is usually found that when a man has acquired a great reputation the world is sufficiently disposed to acquiesce in it, and not only to allow him the merit which he really has, but to ascribe to him also that which he has not. The magni nominis umbra, (if I may so apply it) becomes a covering for ignorance and presumption, and sometimes even for folly; for the greater part of the world are not capable of distinguishing between false and true

pretensions; and those who are, either are afraid of popular clamour, or think that error will at length be discovered without their assistance.

I am almost afraid to usher in by these observations the venerable name of Grotius. “ Is Ģrotius," it will be said, “ liable to these imputations; Grotius to whom all Europe is so indebted, to whom the cause of revealed religion owes so much; Grotius, the statesman, the soldier, the civilian, and the theologian?" Had he not been a theologian, there would have been no cause for this caution concerning him; but notwithstanding the depth of his learning, the excellency of his moral character, and the sincerity of his belief, of which I am firmly persuaded, I cannot help thinking that it will admit of a doubt whether he has not done more harm than good to the Christian religion. So great is the authority of his name, and so high his character, that even among divines there is scarcely allowed an appeal from his decision ; and there is hardly to be found a single work, relating to scriptural subjects, in which Grotius is not quoted. One reason for this high opinion of his judgment is, that he was not of the clerical order; for, strange as it may seem, there exists a strong prejudice in the world in favour of lay writers on divinity. Yet would a commentary on the laws carry more weight with it because written by a clergyman, or a treatise on physic because written by a lawyer? If not, why should it be supposed that a layman can write, in a more instructive and convincing manner than a clergyman can do, upon the very subject which he has made the chief study of his life ;