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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 had been found. But
*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., &c. &c.
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 this 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 characterizes the diction of our academical Pharisees. He 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. What Denham with felicity says of Crowley, may be applied to him. He wears 1. 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. He 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 opinions which he avows seem to have excited considerable amazement: particularly his Arianism, and his notions 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, till 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 civilized world, his place has been assigned among the greatest masters of the art. His detractors, however, though out-voted, 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 civilization, 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 his predecessors created; he lived in an enlightened age; he received a finished education; and we must, therefore, if we would form a just estimate of his powers, make large deductions for these advantages.
We venture to say, on the contrary, paradoxical as the remark may appear, that no poet has ever had to struggle with more unfavourable circumstances than Milton. He doubted, as he has himself owned, whether he had not been born 66 an age too late. For this notion Johnson has thought fit to make him the butt of his clumsy ridicule. The poet, we believe, understood the nature of his art better than the critic. He knew that his poetical genius derived no advantage from the civilization which surrounded him or from the learning which he had acquired: and he looked back with something like regret to the ruder age of simple words and vivid impressions.
We think that, as civilization advances, poetry almost necessarily declines. Therefore, though we admire those great works of imagination which have appeared in dark ages, we do not admire them the more because they have appeared in dark ages. On the contrary, we hold that the most wonderful and splendid proof of genius is a great poem produced in a civilized age. We cannot understand why those who believe in that most othodox article of literary faith, that the earliest poets are generally the best, should wonder at the rule, as if it were the exception. Surely, the uni formity of the phenomenon indicates a corresponding uniformity in the cause.
The fact is, that common observers reason from the progress of the experimental sciences to that of the imitative arts. The improvement of the former is gradual and slow. Ages are spent in collecting materials, ages more in sepa rating and combining them. Even when a system has been
formed, there is still something to add, to alter, or to reject. Every generation enjoys the use of a vast hoard bequeathed to it by antiquity, and transmits it, augmented by fresh acquisitions, to future ages. In these pursuits, therefore, the first speculators lie under great disadvantages, and, even when they fail, are entitled to praise. Their pupils, with far inferior intellectual powers, speedily surpass them in actual attainments. Every girl who has read Mrs. Marcet's little Dialogues on Political Economy, could teach Montague or Walpole many lessons in finance. Any intelligent man may now, by resolutely applying himself for a few years to mathematics, learn more than the great Newton knew after half a century of study and meditation.
But it is not thus with music, with painting, or with sculpture. Still less is it thus with poetry. The progress of refinement rarely supplies these arts with better objects of imitation. It may, indeed, improve the instruments which are necessary to the mechanical operations of the musician, the sculptor, and the painter. But language, the machine of the poet, is best fitted for his purpose in its rudest state. Nations, like individuals, first perceive, and then abstract. They advance from particular images to general terms. Hence, the vocabulary of an enlightened society is philosophical, that of a half-civilized people is poetical.
This change in the language of men is partly the cause, and partly the effect of a corresponding change in the nature of their intellectual operations; a change by which science gains, and poetry loses. Generalization is necessary to the advancement of knowledge, but particularly in the creations of the imagination. In proportion as men know more, and think more, they look less at individuals and more at classes. They therefore make better theories, and worse poems. They give us vague phrases instead of images, and personified qualities instead of men. They may be better able to analyze human nature than their predecessors. But analysis is not the business of the poet. His office is to (portray, not to dissect. He may believe in a moral sense, like Shaftesbury. He may refer all human actions to selfinterest, like Helvetius, or he may never think about the matter at all. His creed on such subjects will no more VOL. I.-2