1 Stupendous rocks in wild confufion ftand, The fun-burnt tenants of the cottage rife; • Meanwhile the housewife decks the cleanly board • Where rifing Phoebus darts the morning ray, Beneath his fig tree courts the fouthern breeze; Or, while the great, at fruitless cares, repine, He fits the monarch of his little vine. There fcatter'd ifles, whose banks the waters lave, Grace with their herbage the pellucid wave, The lordly bullock there, unus'd to toil, Securely ftalks the tyrant of the foil; While tender lambkins on the margin play, From early infancy inur'd to toil, The The sturdy craftsman, with laborious hand, It is, we doubt not, with unfeigned rapture, that he dwells Thrice happy feat! here once were centred all The fight of thefe each gloomy thought destroys, Ye pow'rs fupreme, who rule the fpangled sky, On whofe protection firmly they rely, Grant them each blifs the fertile mind can form, There are some touches of pleasantry in the following portrait of his fchoolmafter : Near yonder hill, above the ftagnant pool, Skilful Skilful he was, and dabbled in the law, Bonds, notes, petitions any thing could draw: A refpectable Correspondent mentioning this poem, obferves, that if it does not rife to that fublimity, nor flame with that enthufiafm, which the Cataract of Niagara, or the hurricanes which fweep thofe torrid climes might inspire, it is because the objects where Nature appears oftentatious of the grand and terrible, did not fall immediately within the Author's plan." But we think it could have been no way foreign from his defign, to have introduced a description of thofe fublimely dreadful thunder-ftorms, and lightnings, which are common in the WestIndies, and by which, it is faid, the very rocks of Bermudas have been frequently rent afunder. Mr. Tucker's attention, however, feems to have been confined to fofter fcenes, and more pleafing ideas; and perhaps his genius may more naturally lead him into fuch flowery paths as thofe which he has here fo fondly and harmoniously delineated. ART. VIII. Mifcellanies of the late ingenious and on hiftorical, theological, and critical Subjects. French, by E. Harwood, D. D. 8vo. 6s. celebrated M. Abauzit, Translated from the Becket. 1774. MOTTO. No! this age of philofophy will not flow without having produced one true philofopher. I know one, and I freely own, but one; but what is much more, and which I regard as the highest point of happiness, it is in my own country that he refides: Shall I prefume to name him, to name him whose true glory it is to have studied to remain almost in obfcurity?—The wife and modest Abauzit. NOUVELLE HELOISE. M R. Rouffeau's eulogy on the late M. Abauzit, above-quoted, feems to be the first circumftance that drew on this Writer the notice of the world. On perusing his works we confess that we do not wonder at it. His time and abilities feem to have been devoted to religious fubjects; and religion is, by the wits of the prefent times, ranked with aftrology, alchymy, and other exploded fciences. In the laft age, Abauzit would probably have been among the firft literati of Europe. In the prefent, we fear his admirers Bb 4 muft muft endure to fee his works difregarded. Dr. Harwood has generally employed himself in a fimilar manner; and is one of the most induftrious champions of what the church would call the heretical faith. He found in the works of Abauzit things after his own heart; and he imagined it would promote what he thought the intereft of religion, but what the orthodox confider as the intereft of Satan, by tranflating the tracts of Abauzit. He has prefixed a preface, and fome memoirs of the Author, who died in the year 1767, at the age of 88. The following tracts are learned and ingenious; but will not greatly inform or entertain an English reader who has been converfant in the writings of a Locke, a Clarke, a Foster, or an Abernethy. This is the order in which they occur; viz. • Reflections on Idolatry. Of Mysteries in Religion.-Letter to a Lady of Dijon, in regard to the Doctrines of the Church of Rome. Of the Confequences of the firft Tranfgreffion.— An Enquiry, whether the Doctrine of the Trinity be found in a Paffage of Genefis ?-A Reply to a Profeffor, who had attempted to prove the Deity of Chrift from a Paffage in the Epiftle to the Romans, chap. ix. ver. 5.-A Paraphrase on some Verfes in the first Chapter of St. John. M. Abauzit has here given rather a critical commentary, which he has concluded with the following paraphrase ; The TEXT. In the beginning was the word, and the word was with God, and the word was God. 2. The fame was in the beginning with God. 3. All things were made by him, and withput him was not any thing made that was made. 4. In him was life, and the life was the light of men. 5. The light hineth in darkness, and the darkness comprehended it not, &c." PARAPHRASE. 1. There is an eternal reason, a fovereign wisdom, which hath exifted from all ages: this wifdom hath ever been infeparable from God, or to speak properly, it is God himfelf. 2. In the beginning of the world, it was then with God, who never does any thing without confulting it. 3, And he employed it in the creation of the univerfe. In effect, there is no creature, in which one doth not fee fome trace of this wifdom shine, fo that without it things would never have attained that point of beauty which we admire. 4. Wisdom is the fource of life and of true happiness, and not merely this; it ferves moreover as a light to conduct us to them. 5. This light efpecially hath fhone forth in our days; but how capable foever it were of difpelling the fhades of ignorance, blind martals chofe rather to wander in error, than follow the counfels of pure and unclouded reafon. 14. And if the Divine Wisdom hath appeared in the works of the creation, one may fay that it hath hath no lefs difplayed its 'fplendor under the gofpel. It hath rendered itself fenfible and palpable in Jesus Christ, by his means it hath never ceased to do good to men: we have been witnesses of the miracles which were effected by this wisdom, and of the glory with which Jefus Chrift was invefted, a glory much greater than what appeared in Mofes and the Prophets, fuch as was proper to be the glory of the only begotten Son of God.' . This is followed by an explication of the fourth and fifth verfes of the seventeenth chapter of St. John: An explanation of the thirteenth verfe of the third chapter of St. John: An explanation of a paffage in the first Epiftle of St. John: An explication of a paffage in the eighth chapter of St. John: An illuftration of the first chapter of the Epiftle to the Hebrews: An explication of a paffage in the Epistle to the Phillippians, who being in the form of God, &c. Of the honour due to Jefus Chrift: Of the knowledge which Jefus Chrift attributes to himself when he fays, All the churches shall know that I am he who search the reins and hearts, and I will give unto every one according to his works: Of the power which Jefus Chrift afcribes to himself when he says to the paralytic, Thy fins be forgiven thee: Of the holy fpirit→ The holy spirit, or the fpirit of God (fays this heterodox, but honeft and ingenious Writer) in the primary and natural fenfe, fignifies only the power of God, or the virtue by which he operates. To be convinced of this, it would be fufficient to attend to the etymology of the word, which in the Hebrew, Greek, and Latin languages, means the breath of God, and which feems to denote rather a quality, than a perfon diftinct from God himself.-But various paffages of fcripture put this beyond a doubt. "When thou hideft thy face, fays the Pfalmift, the creatures die; but if thou fendeft thy Spirit they are immediately created." "The fpirit of God made me, fays Elihu, and the breath of the Almighty quickened me." "God, fays Job, made the heavens by his Spirit, that is, by his power and agency, as the fequel fhows."-This term hath preserved the fame fignification in the New Teftament. "The holy fpirit, fays the angel to Mary, fhall come upon thee from on high, and the power of the Most High fhall overshadow thee." The holy spirit, and the power of the Moft High, as it is here evident, is one and the fame thing in the style of the angels. "I am going to fend you, faid Chrift to his apoftles, what my Father promised me, but do you stay in Jerufalem till you be endowed, with power from on high." This is what our Saviour calls the holy fpirit, which was to defcend on the apostles upon the day of Pentecoft, "You know, fays St. Peter, how God animated Jefus of Nazereth with the Holy Ghost and with power." " My |