sense, conveyed in a style singularly terse, clever, and sometimes of the finest cutting sarcasm. But never was a book so ill composed; it consists of many rambling parts, without arrangement, without order, without proportion; it is no more than an abstract and summary of the letters of Erasmus, interspersed with explanatory or critical comments, and copious patches from other books. It is, in fact, Remarks on the life of Erasmus — no more a biography than the ‘Remarks on Ecclesiastical History’ are a History of the Church.”
The Rev. Vicesimus Knock (or Knox, as latterly he spelt his name) was Dr. Jortin’s curate at St. Dunstan’s-in-the-East for many years. His son, Vicesimus Knox, M.A. and D.D., became an eminent man in the literary world, and printed some “Cursory Remarks on the Life and Writings of Dr Jortin,” which I transcribe:—
“The mind feels a secret complacency in contemplating characters eminent for virtue, learning, and religion; and there are few who are not delighted, as well as instructed, by the praises bestowed on departed merit. Notwithstanding the depravity of human nature, virtue still appears amiable to the vicious, and knowledge to the ignorant. Experience, indeed, seems to confirm the opinion of Plato, that goodness, exclusive of its collateral advantages, is possessed of charms irresistibly captivating. A review of the life of the late Dr. Jortin cannot but suggest the most pleasing reflections. As a poet, a divine, a philosopher, and a man, he served the cause of religion, learning, and morality. There are, indeed, many writers whose reputation is more diffused among the vulgar and illiterate, but few will be found whose names stand higher than Ur. Jortin in the esteem of the judicious. His Latin poetry is classically elegant — his discourses and dissertations sensible, ingenious, and argumentative — his remarks on ecclesiastical history interesting and impartial — his sermons replete with sound sense and rational morality, expressed in a style simple, pure, and perspicuous. Simplicity of style is a grace which, though it may not captivate at first sight, is sure in the end to give permanent satisfaction. It does not excite admiration, but it raises esteem. It does not warm to rapture, but it soothes to complacency. Unskilful writers seldom aim at this excellence. They imagine that what is natural and common cannot be beautiful. Everything in their compositions must be strained — everything affected; but Dr. Jortin had studied the ancients, and perhaps formed himself on the model of Xenophon. He wrote on subjects of morality, and morality is founded on reason, and reason is always cool and dispassionate. A florid declamation, embellished with rhetorical figures and animated with pathetic description, may, indeed, amuse the fancy and raise a transient emotion in the heart, but rational discourse alone can convince the understanding and reform the conduct.
“The first efforts of genius have commonly been in poetry. Unrestrained by the frigidity of argument and the confinement of rules, the young mind gladly indulges the flights of imagination. Cicero, as well as many other ancient philosophers, orators, and historians, is known to have sacrificed to the Muses in his earlier productions. Dr. Jortin adds to the number of those who confirm the observation. In his Lusus Poetici, one of the first of his works, are united classical language, tender sentiment, and harmonious verse. Among the modern Latin poets there are few who do not yield to Dr. Jortin. His sapphics on the story of Bacchus and Ariadne are easy, elegant, and poetical. The little ode, in which the calm life of the philosopher is compared to the gentle stream gliding through a silent grove, is highly pleasing to the mind, and is perfectly elegant in the composition. The lyrics are, indeed, all excellent. The poem on the immortality of the soul is ingenious, poetical, and an exact imitation of the style of Lucretius. In short, the whole collection is such as would scarcely have disgraced a Roman in the age of an Augustus. Time, if it does not cool the fire of imagination, certainly strengthens the powers of the judgment. As our author advanced in life, he cultivated his reason rather than his fancy, and desisted from his efforts in poetry to exert his abilities in the disquisitions of criticism. His observations on one of the fathers of English poetry need but to be more generally known in order to be more generally approved.
“Classical productions are rather amusing than instructive. His works of this kind are all juvenile, and naturally flowed from a classical education. These, however, were but preparatory to his higher designs, and soon gave way to the more important inquiries which were peculiar to his profession. His Discourses on the Christian Religion, one of the first-fruits of his theological pursuits, abound with sound sense and solid argument, which entitle their author to a rank very near the celebrated Grotius. His Dissertations are equally remarkable for taste, learning, originality, and ingenuity. His Life of Erasmus has extended his reputation beyond the limits of his native country, and established his literary character in the remotest Universities of Europe. Erasmus had long been an object of universal admiration; and it is matter of surprise that his Life had never been written with accuracy and judgment. This task was reserved for Dr. Jortin; and the avidity with which the work was received by the learned is a proof of the merit of the execution. It abounds with matter interesting to the scholar; but the style and method are such as will not please every reader. There is a carelessness in it, and a want of dignity and delicacy. His Remarks on Ecclesiastical History are full of manly sense, ingenious strictures, and sound erudition. The work is highly beneficial to mankind, as it represents that superstition, which disgraced mankind, in its proper light, and gives a right sense of the advantages derived from religious Reformation. He everywhere