psalm in which the fragility of human life is contrasted with the immutability of Him to whom a thousand years are as yesterday when it is past, and as a watch in the night.
The news of Hampden’s death produced as great a consternation in his party, according to Clarendon, as if their whole army had been cut off. The journals of the time amply prove that the Parliament and all its friends were filled with grief and dismay. Lord Nugent has quoted a remarkable passage from the next Weekly Intelligencer. “The loss of Colonel Hampden goeth near the heart of every man that loves the good of his king and country, and makes some conceive little content to be at the army now that he is gone. The memory of this deceased colonel is such, that in no age to come but it will more and more be had in honour and esteem; a man so religious, and of that prudence, judgment, temper, valour, and integrity, that he hath left few his like behind.”
He had indeed left none his like behind him. There still remained, indeed, in his party, many acute intellects, many eloquent tongues, many brave and honest hearts. There still remained a rugged and clownish soldier, half fanatic, half buffoon, whose talents, discerned as yet only by one penetrating eye, were equal to all the highest duties of the soldier and the prince. But in Hampden, and in Hampden alone, were united all the qualities which, at such a crisis, were necessary to save the state, the valour and energy of Cromwell, the discernment and eloquence of Vane, the humanity and moderation of Manchester, the stern integrity of Hale, the ardent public spirit of Sydney. Others might possess the qualities which were necessary to save the popular party in the crisis of danger; he alone had both the power and the inclination to restrain its excesses in the hour of triumph. Others could conquer; he alone could reconcile. A heart as bold as his brought up the cuirassiers who turned the tide of battle on Marston Moor. As skilful an eye as his watched the Scotch army descending from the heights over Dunbar. But it was when to the sullen tyranny of Laud and Charles had succeeded the fierce conflict of sects and factions, ambitious of ascendency and burning for revenge, it was when the vices and ignorance which the old tyranny had generated threatened the new freedom with destruction, that England missed the sobriety, the self-command, the perfect soundness of judgment, the perfect rectitude of intention, to which the history of revolutions furnishes no parallel, or furnishes a parallel in Washington alone.
MILTON
(August 1825) Joannis Miltoni, Angli, de Doctrina Christiana libri duo posthumi. A Treatise on Christian Doctrine, compiled from the Holy Scriptures alone. By JOHN MILTON, translated from the Original by Charles R. Sumner, M.A., etc., etc. 1825.
TOWARDS the close of the year 1823, Mr. Lemon, deputy keeper of the state papers, in the course of his researches among the presses of his office, met with a large Latin manuscript. With it were found corrected copies of the foreign despatches written by Milton while he filled the office of Secretary, and several papers relating to the Popish Trials and the Rye-house Plot. The whole was wrapped up in an envelope, superscribed To Mr. Skinner, Merchant. On examination, the large manuscript proved to be the long-lost Essay on the Doctrines of Christianity, which, according to Wood and Toland, Milton finished after the Restoration, and deposited with Cyriac Skinner. Skinner, it is well known, held the same political opinions with his illustrious friend. It is therefore probable, as Mr. Lemon conjectures, that he may have fallen under the suspicions of the Government during that persecution of the Whigs which followed the dissolution of the Oxford parliament, and that, in consequence of a general seizure of his papers, this work may have been brought to the office in which it has been found. But whatever the adventures of the manuscript may have been, no doubt can exist that it is a genuine relic of the great poet.
Mr. Sumner who was commanded by his Majesty to edit and translate the treatise, has acquitted himself of his task in a manner honourable to his talents and to his character. His version is not indeed very easy or elegant; but it is entitled to the praise of clearness and fidelity. His notes abound with interesting quotations, and have the rare merit of really elucidating the text. The preface is evidently the work of a sensible and candid man, firm in his own religious opinions, and tolerant towards those of others.
The book itself will not add much to the fame of Milton. It is, like all his Latin works, well written, though not exactly in the style of the prize essays of Oxford and Cambridge. There is no elaborate imitation of classical antiquity, no scrupulous purity, none of the ceremonial cleanness which characterises the diction of our academical Pharisees. The author does not attempt to polish and brighten his composition into the Ciceronian gloss and brilliancy. He does not in short sacrifice sense and spirit to pedantic refinements. The nature of his subject compelled him to use many words
“That would have made Quintilian stare and gasp.”
But he writes with as much ease and freedom as if Latin were his mother tongue; and, where he is least happy, his failure seems to arise from the carelessness of a native, not from the ignorance of a foreigner. We may apply to him what Denham with great felicity says of Cowley: “He wears the garb, but not the clothes of the ancients.”
Throughout the volume are discernible the traces of a powerful and independent mind, emancipated from the influence of authority, and devoted to the search of truth. Milton professes to form his system from the Bible alone; and his digest of scriptural texts is certainly among the best that have appeared. But he is not always so happy in his inferences as in his citations.
Some of the heterodox doctrines which he avows seemed to have excited considerable amazement, particularly his Arianism, and his theory on the subject of polygamy. Yet we can scarcely conceive that any person could have read the Paradise Lost without suspecting him of the former; nor do we think that any reader, acquainted with the history of his life, ought to be much startled at the latter. The opinions which he has expressed respecting the nature of the Deity, the eternity of matter, and the observation of the Sabbath, might, we think, have caused more just surprise.
But we will not go into the discussion of these points. The book, were it far more orthodox or far more heretical than it is, would not much edify or corrupt the present generation. The men of our time are not to be converted or perverted by quartos. A few more days, and this essay will follow the Defensio Populi to the dust and silence of the upper shelf. The name of its author, and the remarkable circumstances attending its publication, will secure to it a certain degree of attention. For a month or two it will occupy a few minutes of chat in every drawing-room, and a few columns in every magazine; and it will then, to borrow the elegant language of the play-bills, be withdrawn to make room for the forthcoming novelties.
We wish, however, to avail ourselves of the interest, transient as it may be, which this work has excited. The dexterous Capuchins never choose to preach on the life and miracles of a saint, until they have awakened the devotional feelings of their auditors by exhibiting some relic of him, a thread of his garment, a lock of his hair, or a drop of his blood. On the same principle, we intend to take advantage of the late interesting discovery, and, while this memorial of a great and good man is still in the hands of all, to say something of his moral and intellectual qualities. Nor, we are convinced, will the severest of our readers blame us if, on an occasion like the present, we turn for a short time from the topics of the day, to commemorate, in all love and reverence, the genius and virtues of John Milton, the poet, the statesman, the philosopher, the glory of English literature, the champion and the martyr of English liberty.
It is by his poetry that Milton is best known; and it is of his poetry that we wish first to speak. By the general suffrage of the civilised world, his place has been assigned among the greatest masters of the art. His detractors, however, though outvoted, have not been silenced. There are many critics, and some of great name, who contrive in the same breath to extol the poems and to decry the poet. The works they acknowledge, considered in themselves, may be classed among the noblest productions of the human mind. But they will not allow the author to rank with those great men who, born in the infancy of civilisation, supplied, by their own powers, the want of instruction, and, though destitute of models themselves, bequeathed to posterity models which defy imitation. Milton, it is said, inherited what
