that the

certain proof, which every true converfion furnishes, perfon converted is one of the elect number, and that he thall be infallibly preferved and brought to that very region of bleffedness' into which angels and faints are already entered. The contrary belief,' fays the infallible preacher, addreffing himself to thefe celeftial inhabitants, would filence your harps and chill your praifes.' There are no election doubters,"no perfeverance dengers, in the kingdom of heaven. The happy fpirits there are as orthodox as the fun is bright. When a finner repents, they rejoice over him, knowing, that he could not have repented if he had not been elected: and that, as furely as he was elected, fo furely fhall he be glorified.

In the fecond fermon Mr. T-informs us, that there is nothing abfurd in the metaphyfical theory of apparitions; that this notion is confirmed by Scripture authority, as in the cafe of Eliphax and of our Lord's transfiguration; and that the devils are incomparably more orthodox than 19 in 20 of our modern divines. Do you think there is fuch a being as an Arian devil? or a Socinian devil? or a Sabellian? Is there an Anti Trinitarian among the devils? or an Arminian? or a Pelagian? No.' Nor is there a buman foul, that is an Arian, a Socinian, a Sabellian, a Pelagian, or an Arminian, weltering in that lake of fire. As there are no Heretics in heaven, fo there are none in hell. It is only on earth, that men have the dreadful prerogative of out-finning the very devils themselves." It is happy for mankind, that Mr. T's judgment is not final; and that the difpofal of places is not left to his arbitration. Nay, for our own part, we cannot help being of opinion, that he traduces the very devils themfelves."

Art. 46. Confiderations (in Refidue) on the State intermediate, or, firft future Revolution of Being. Three Sermons, preached in St. Giles's Cripplegate and St. Luke's Old Street, foon after the death of the Rev. Dr. William Nicholls, late Vicar of Cripplegate and Rector of St. Luke's, by George Marriot, Rector of Alphamstone and one of the Lecturers of St. Luke's, formerly Chaplain of the Factory in Sweden. 8vo. I s. 6 d. Leacroft. 1775.

We have, on former occafions, fpoken with approbation of Mr. M-, as a preacher; we are now forry to be under a neceffity of declaring, that he does not improve upon us by a farther acquaintance. Some of the fentiments which he advances in thefe difcourfes are fo extravagant, and his language is often fo involved and obfcure, that we can by no means renew our commendation. We are ever ready to allow originality, whether in matter or manner, its just praife; but when a preacher affects fingularity, and is perpetually endeavouring to furprise his hearers or readers, he rifques his own reputation with the fober and judicious, without answering any important and useful end.

:

Whither I go, ye know, and the way ye know.' On this paffage the author has the following criticiim thefe words most cer tainly encourage a fuppofition which is congenial to the human foul, and of which, not even thofe who in argument have oppofed it have been able to diveft themfelves, I mean the idea of a former existence, and that in fome celestial abode, from whence the foul had its original, being a native of the fkies.. If our Lord

meant that the difciples had formerly feen the orb to which he was going, and the way in their paffage from it, there is no inconfiftency in his faying they knew the place and the way, not⚫ withitanding they had now forgotten it ;-it being quite fufficient, in common fenfe, that their oblivion was not fo deep as to prevent their recognition upon a fecond fight of the fcenes in queftion. For we ufually fay, that men know perfons they have forgotten, when we only mean that they will recollect them at the first interview; and that they know places they have forgotten, when we only mean that their memories will be refreshed the next time they vifit them. But indeed in ftricinefs we should read it thus: Whither • I go ye have known, orale; and the way adal, ye have known, or, could ye now behold the place and the way, the long forgotten fcenes would be familiar to your eyes.

In answer to the objection against an intermediate flate, arifing from the idea of punishment or reward taking, place before the general judgment as well as after,' he remarks, the ufes of that judgment refpect not the good, who fhall then be acquitted, but the wicked, who fhall then be condemned. For it may be prefumed, that if there were none to be condemned, there would be no fuch judgment, or procefs of tribunal, with a view only to the acquittal of the fervants of God, the rewards of the righteous might be allotted without that awful folemnity. And we find accordingly, that thofe rewards will actually be begun, and ⚫ will have been confiderably progreffive long before it, firft in the ftate celeftial and intermediate, and then in the flate terreftrial of the refurrection, onward to the clofe of a vaft term of duration, through the whole courfe of which the wicked dead lie ⚫ involved in the density of outer darkness. Now, as to the wicked, we may obferve, that, according to the cleareft prophetic light • with which we are favoured from those full revelations which were granted to the beloved difciple, the fentence of their condemnation in judgment will be grounded, not entirely on their crimes in this life, but on their crimes alfo in a future, after they ⚫ shall have been indulged by the divine forbearance with a refur rection, at the clofe of that long term which the faints who rofe at its commencement fhall have enjoyed, and with a fight of their happiness. It is the previous punishment then of the state-intermediate, which bears relation to the crimes of this life. The 'punishment pursuant to the fentence of the final judgment bears relation to the fuperadded and more criminal abufes of another life and grace, and follows upon the last and most decifive proof of an incorrigible heart.'

As a fpecimen of our preacher's addrefs we fhall give the following paffage; by which thofe of his hearers who understood it, were, without doubt, greatly edified. He thus concludes one of his difcourfes. Oh firs! behold, collected in true goodnefs, the power⚫ful emanations of God, the true magic of nature, the charm which, was from everlafting, the incorruptible Talifman of the universe, the fecret energetic power, and fympathetic magnet of creation, ⚫ which penetrates, controuls and attracts, in fubordination to itself, all' qualities of obedient matter. Ask it above all things of God, and

⚫ cultivate

cultivate the gift when it is in you. Oh, cherish the celestial fpark, until it shall spread forth to a copious garment of light, a ⚫ beautiful circle of glory, fit to adorn a faint in the retinue of the 4 • fon of God.'

SERMONS.

1. The Duty of Hearers-Preached at Palgrave in Suffolk, at the Ordination of the Rev. Mr. Barbauld, Mr. Beynon, Mr. Alderson, and Mr. Pilkington, Sept. 13, 1775. By John Whitefide of Yarmouth. To which is added, a Charge, delivered on that Occafion, by Edward Pickard. Published at the Request of those that heard them. 8vo. Is. Buckland, &c. 1775.

This Sermon and Charge are fenfible and liberal: they are animated with a pious and benevolent fpirit; and, as they were excellently calculated to make the best and most durable impreffions on the hearts both of the people and minifters to whom they were immediately addreffed, they cannot be read without equal pleasure and benefit by others, for whofe ufe they were not originally defigned. II. The finful State of the Nation, &c.-Preached in St. Mary's Chapel, Birmingham, in 1775. By the Rev. John Riland, M. A. Chaplain of the faid Chapel. 8vo. 6 d. Dilly.

A mixture of Methodistical rant, with high-flown Toryifm; fuch would have been almost universally defpifed in the laft reign, but, in all probability, will be better received in this. And yet this Birmingham Divine contends that the times are abundantly worse now than they were twenty years ago: Is the encouragement given to fuch preachers and writers as Mr. Riland a proof of this? III. Grace Triumphant-At St. Bennet's, Gracechurch-ftreet, Nov. 12, 1775, on the Death of Mr. Thomas Jackfon. By the Rev. Erafmus Middleton, Le&urer, &c. 8vo. 6d. Vallance, &c.

CORRESPONDENCE.

W. B.'s favour relating to the revenue drawn from Scotland, compared with the advantages derived to us from America, is not, in all refpects, fuitable to our Review; but, if the Author pleases, we will recommend it to one of the most reputable public Papers.

ERRATA in our laft.

In the account of the Abbé Rozier's Journal, the Reader is defired to make the following corrections:

At p. 128,. 1. 5, for vivified,' read revivified; and at 1. 7, for long confined, read long continued."'

་

156, 1. ult. for Sabaftian, r. Sebastian.

157, 1. 1, for 1260, r. 1500.

G. Fitz-Adam's Letter is received; and the tract which he mentions fhall be fought after.

Several pamphlets have been fent to the Publisher's, in or der to their appearance in this month's Review; but most of them, though duly conveyed, came too late to the hands of the Reviewers.

THE

MONTHLY REVIEW,

For APRIL, 1776.

ART. I. The Lufiad; or, the Discovery of India: An Epic Poem. Tranflated from the original Portuguese of Luis de Camoëns. By William Julius Mickle. 4to. 11. 1 s. Cadell.

IN

1776.

Na language little known to us, or, if known, cultivated only for commercial purposes, it is no wonder if we have even a capital poet to introduce, as, in fome measure, a ftranger. The fortune of Camoëns' labours, inaufpicious as that of his life, left him only to partial attention, and incidental praise. If he had distinction, it was merely local; if he had popularity, it was altogether provincial; if he was read at all a century ago, it was only by thofe few difcerning fpirits, that will ever dart through the obfcurity of the times, and unveil the fplendor of buried genius. But later years have been more favourable to his fame. He has fallen into the hands of men of tafte and elegant refearches, who have entered deep into the merits of the Lufiad, and found it poffeffed of all the fpirit, and great component parts of the epic. Men of minuter ftudies, and fentiments lefs enlarged, have, indeed, cavilled at what they thought fome deviations from the epic system; that system which fcholaftic formality and mechanical minds had drawn from thofe great archetypes, who, themselves, knew no rule but the implicit purfuit of nature.

if we confider only the ftate of the IBERIAN poetry at and even after the time when Camoëns wrote, we must look upon his Lufiad as a wonderful performance. He was the original poet of his country. He had not, like Taffo, a Dante to fmooth his way, nor, like Milton, a Spenfer. Around him all was obfcurity, and even an affectation of obfcurity. They looked with the highest veneration on the writings of Balthafar Gracian (then commonly known by the name of Lorenzo) because they were abftracted and unintelligible; like the pedant VOL. LIV. S

in

in Quintilian, who told one of his fcholars that his oration must be excellent, because he did not understand it. The Spaniards frankly own that they do not understand their poet Gongora, and it is, probably, for this reafon that they call him. Maravillofo Luis De Gongora. This, at least, is certain, that his obfcurity became proverbial, and, as the Caftilians commonly fay, es de Lope, to fignify any thing that is excellent, allading to their poet Lopez de Vega, fo they fay efcuro como las Soledades de Gongora, to defcribe any thing that is obfcure. Thefe Soledades were two little poems on folitude, remarkably abstracted and profound. Nay even their most celebrated poet whom we have juft mentioned, Lopez de Vega, wrote in the fame ftrange enigmatical ftyle; infomuch that when Pierre Camus, Bishop of Bellay, vifited him in Spain, and asked him to explain one of his fonnets which he did not very well underftand, the poet answered him without any embarrassment, that he did not understand it himself. In fhort, his poetry, which may be confidered at leaft as a fpecimen of the Iberian style, was a whimfical, heterogeneous mixture of the enflure of the French, and the concetti of the Italians, interwoven with the fombrous, but fantastic ground of the Morefca.

When thefe defects of the national poetry are confidered, thofe of Camoëns in particular will be thought the more excufable, and his excellencies will do him the greater honour.

Mr. Mickle has very judiciously prefaced his tranflation with a copious and fatisfactory introduction to the hiftory of the poem. This confifts principally of a narrative of the operations and difcoveries of the Portuguese in India (which make the subject of the Lufiad) and of fome memoirs of its Author. The narrative is liberal and elegant, interfperfed with many fenfible obfervations and juft political reflections. The memoirs we fhall in fome meafure bring before our Readers, that they may form an acquaintance with the poet before we introduce them to his work:

• Different cities claimed the honour of his birth. But according to N. Antonio, and Manuel Correa his intimate friend, this event happened at Lisbon in 1517. His family was of confiderable note, and originally Spanish. In 1370, Vafco Perez de Caamans, difgufted at the court of Caftile, fled to that of Lisbon, where king Ferdinand immediately admitted him into his council, and gave him the lordships of Sardoal, Punnete, Marano, Amendo, and other confiderable lands; a certain proof of the eminence of his rank and abilities. In the war for the fucceffion, which broke out on the death of Ferdinand, Caamans fided with the king of Caftile, and was killed in the battle of Aljabarrota. But though John I. the victor, feized a great part of his eftate, his widow, the daughter of Gonfalo Tereyro, grand mafter of the order of Christ, and general of the Portuguese army, was not reduced beneath her rank. She had three

fons,