Sape Deos aliquis peccando fecit iniquos: Ib. The Prophets, Philofophers and Poets, unanimously inculcate the fame important Leffon, which Horace here fuggefts in this Ode, viz. That Virtue is the most acceptable Sacrifice to the Deity. Out of a Multitude of Paffages, which might be produced to this Purpofe, it may be ufeful to quote a few remarkable ones. Samuel fays to Saul, when he had disobeyed the Voice of the Lord, Hath the Lord as great Delight in Burnt-Offerings and Sacrifices, as in obeying the Voice of the Lord? Behold, to obey is better than Sacrifice; and to hearken, than the Fat of Rams. 1 Sam. xv. 22. Will I eat the Flesh of Bulls, or drink the Blood of Goats? Offer unto God Thanksgiving, and pay thy Vows unto the Moft High-Whofo offereth Praife, glorifieth me; and to him that ordereth his Converfation aright, will I show the Salrvation of God. Pfalm L. 13, 14, 23. He that killeth an Ox, is as if he flew a Man; He that facrificeth a Lamb, as if he cut off a Dog's Neck: He that offereth an Oblation, as if he offered Swine's Blood: He that burneth Incenfe, as if he bleffed an Idol. Ifaiah Ixvi. 3. I defired Mercy, and not Sacrifice; and the Knowledge of God more than Burnt-Offerings. Hofea vi. 6. I fhall conclude my Quotations from the Prophets with a Paffage in Micah, (Chap. vi. ver. 6, &c.) than which nothing was ever written more rational, or more elegant: Wherewith fhall I come before the Lord, and bow myself before the high God? Shall I come before him with BurntOfferings, with Calves of a Year old? Will the Lord be pleafed with thousands of Rams, or with ten thousands of Rivers of Oyl? Shall I give my Firft-born for my Tranfgref fion, the Fruit of my Body for the Sin of my Soul ?-He hath Showed thee, O Man, what is good; and what doth the Lord require of thee, but to DO JUSTLY, and to LOVE MERCY, and to WALK HUMBLY WITH THY GOD? To these let me add a Sentence from a modern Rabbi, Ifaac Netto, in his excellent Sermon, preached in the Jews Synagogue, on the Faft-Day, February 6, 1756. Brethren, it is not Ceremony alone, which confti tutes Religion, without an Observance of its Precepts: It is not merely external Appearance, which is required: This is not enough; the Heart is necessary, ⚫ and is alone acceptable to God.' P. 11, G 2 Thefe Thefe Paffages feem the more worthy of Notice, as they proceed from the Prophets and Teachers of a People, who labour under a Load of external Ordinances. The Philofophers argue in the fame Strain: Seneca, having mentioned fome Ceremonies by which Men were wont to exprefs their Devotion, fays, Humana ambitio ifis capitur efficiis, Deum colit qui novit. Epift. 95. Hunan Ambition is delighted with fuch Oblervances; but he only can truly worship God, who knows him. The firit Step (fays he) towards divine Worship, is to believe the Being of a God, and then to demean ourfelves to him fuitably to the Greatnefs of his Majefty. Vis Deos propitiare, bonus efto; fatis illos coluit, quifquis imitatus eft. Would you render the Gods propitious to you, be virtuous: He only does truly wor'fhip them, who labours to be like them.' So Tully: Cultus autem Deorum eft optimus, idemque caftiffimus, atque Janefimus, plenifimufque pietatis, ut eos femper purâ, integra, incorrupta mente et voce veneremur. De Natura Deorum, Lib. 2, To fhow the fentiments of the Poets on this Subject, I fall only appeal to our Author, and two more. Menander (as quoted by Eufebius) fays, That Men do in vain endeavour to make the Gods propitious by their cofly Sacrifices: But if they hope to enjoy the Divine Favour, let them love and adore God in their Hearts, be just and holy in their Conversations.' Preparatio Evangelica, Lib. xiii. Cap. 13. I fhall conclude with fome admirable Lines of Perfius, at the End of his fecond Satire : Quin damus id Suferis, de magnâ quod dare lance Hæc cedo, ut admoveam templis, et farre litabo. But let us for the Gods a Gift prepare, Which the great Man's great Chargers cannot bear: DRYDEN. It is hoped, that the Importance of the Subject will be thought a fufficient Apology for the Length of this Note. It feems the more neceffary at this Time, when there are fome Sects among us, who think to honour the Chriftian Religion by declaiming against Morality; whereas it was the chief Office and Employment of its gracious Founder to recommend and enforce the Practice of every moral Duty by ftronger Motives than Reason alone could have fuggefted. The two French Critics, Dacier and Sanadon, would perfuade us, that this Ode is entirely ironical. They think it is the fole Intent of the Poet to divert himself at the Expence of his honest House-keeper; and that he plays upon her Superftition and Credulity to ferve his own Intereft. Phidylé, fays Sanadon, might perhaps think her Mafter was in earneft; but I believe he had a mental Refervation. This may feem natural to a Jefuit, but will fcarce be thought fo by any one elfe: Horace, I am perfuaded, would have blushed at fuch an Imputation. Sanadon too difcovers Humour and Pleafantry in this Ode. His Construction puts one in Mind of an odd Fellow, who, on hearing that folemn Speech in Hamlet, To be, or not to be, burft out into a loud Laugh, and vowed, there was a great deal of Drollery in it. His Tafte, in this Particular, is not to be envied. O DE XXIV. By Mr. J. DUNCOMBE. HOUGH India's Stores your Wealth excell'd, THO I And rich Arabia, yet unquell'd; 2 Though Tuscan and Apulian Seas Were shaded by your ample Palaces; G 3 3 When 3 When Fate, with adamantine Hand, Shall urge th' inflexible Demand, In vain you would redeem from Dread Your Heart, in vain from Snares of Death your Head. Better the favage Scythian lives, Who in a Wain his Houfhold drives; And refts the next from all his Toil: Or Death, their Doom, wipes off th' opprobrious Oh! who will quell our Civil Rage, And Slaughter's impious Course afswage? Engrav'd, The Father of a refcu'd Land, 7 Virtue, while flashing on our Eyes, Envious, we hate; yet, when departed, prize. But But what can thefe Complaints import, Nor Northern Climes, congeal'd with Frofts, Nor all the Horrors of the Main, From dangerous Searches for the hidden Gain, The greedy Merchant can deter, Or fright the daring Mariner? What will not Want's falfe Shame enjoin, Quitting the narrow Tract of Virtue's Line ?8 Then to the Capitol convey, • While fhouting Thoufands crowd the Way, Your 10 Gems and fatal Gold, or throw Into the Sea 12 thofe Springs of every Woe! If with Remorfe your Crimes you view, Each lawless Appetite fubdue; And 13 ftrengthen the too tender Mind With generous Studies of a manly Kind.】 Our noble Youths, 14 untaught to lead Th' impetuous Chace, and 15 guide the Steed, Are skill'd to make the 16 Trochus fly, And nimbly caft the 7 Law-forbidden Die. Yet fond this worthlefs Son to raise, The perjur'd Sire his Friend betrays: In vain his wicked Coffers fill; Something, I know not what, is wanting still. |