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is the difference between saying, that faith is not justifying unless love or holiness be with it, or with Bellarmine that it is not so, unless love be in it ?Answer, none at all, if in be taken merely to denote the relative situation of love and faith in the human mind. But that is not the point; the point is, does the justifying power belong to faith, as faith, or does love help it to justify? By denying that faith is informed with charity, Luther only meant to deny that it is rendered justifying by charity. Mr. N. himself teaches that faith has the exclusive privilege of connecting the soul with Christ, and thus implicitly denies, that love is in it for the purpose of such connection; while to works he seems to ascribe another sort of justifying power.

What Luther meant to insist upon is, that it is the apprehension of Christ that justifies rather than any quality of the mind considered as such.

“substituted for general renovation.” Ib. Mr. Ward holds it a sure sign of moral corruptness in Luther's doctrine of faith that it is proposed as affording relief to the conscience. But how does it propose this? By deadening the conscience ? No but by giving it rest. He giveth his beloved rest; but they must be His beloved who can obtain this rest, according to Luther. It proposes to relieve the conscience by substituting simple faith in Christ as the means and instrument of justification, which includes righteousness and spiritual peace, for outward works of penance as the preparatory means. His opponents affirm that such performances are the way to true Faith; but this Luther denied; he thought that men might go on all their lives obeying a priest's prescriptions, yet never turn to God with their whole heart and soul, but be kept walking to and fro in a vain shadow; he saw too that spiritual physicians often acted selfishly, making a worldly profit of the means without the least real desire to promote the end, or render the patient independent of their costly services; that they even hid the Gospel, lest men should see by its light how, under God, to heal themselves. He denounced the whole system not merely as liable to corruption, but as certainly, in the long run, involving it, being based on untruth and mere human policy. The cross of the Christian profession, in the Bible, is wrapped up in Christian duty strictly performed; the Papist makes a separate thing of it, and thus converts it into an engine of superstition.

So wenig er auch bestimmt seyn mag, andere zu belehren, so wünscht er doch sich denen mitzutheilen, die er sich gleichgesinnt weiss, (oder hofft,) deren Anzahl aber in der Breite der Welt zerstreut ist; er wünscht sein Verhältniss zu den ältesten Freunden dadurch wieder anzuknüpfen, mit neuen es fortzusetzen, und in der letzen Generation sich wieder andere für seine übrige Lebenszeit zu gewinnen. Er wünscht der Jugend die Umwege zu ersparen, auf denen er sich selbst verirrte.

(Goethe. Einleitung in die Propyläen.)

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TRANSLATION. Little call as he may have to instruct others, he wishes nevertheless to open out his heart to such as he either knows or hopes to be of like mind with himself, but who are widely scattered in the world : he wishes to knit anew his connections with his oldest friends, to continue those recently formed, and to win other friends among the rising generation for the remaining course of his life. He wishes to spare the young those circuitous paths, on which he himself had lost his way.

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Motives to the present work-Reception of the Au

thor's first publicationDiscipline of his taste at school-Effect of contemporary writers on youthful mindsBowles's Sonnets-Comparison between the poets before and since Pope.

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T has been my lot to have had my name

introduced both in conversation, and in print, more frequently than I find it easy to explain, whether I consider the few

ness, unimportance, and limited circulation of my writings, or the retirement and distance, in which I have lived, both from the literary and political world. Most often it has been connected with some charge which I could not acknowledge, or some principle which I had never entertained. Nevertheless, had I had no other motive or incitement, the reader would not have been troubled with this exculpation. What


purposes were, will be seen in the
following pages. It will be found, that the least of
what I have written concerns myself personally. I
have used the narration chiefly for the purpose of giv-



ing a continuity to the work, in part for the sake of the miscellaneous reflections suggested to me by particular events, but still more as introductory to a statement of my principles in Politics, Religion, and Philosophy, and an application of the rules, deduced from philosophical principles, to poetry and criticism. But of the objects, which I proposed to myself, it was not the least important to effect, as far as possible, a settlement of the long continued controversy concerning the true nature of poetic diction; and at the same time to define with the utmost impartiality the real poetic character of the poet, by whose writings this controversy was first kindled, and has been since fuelled and fanned.

In the spring of 1796, when I had but little passed the verge of manhood, I published a small volume of juvenile poems. They were received with a degree of favour, which, young as I was, I well know was bestowed on them not so much for any positive merit,


[The first volume of the Lyrical Ballads was published in the summer of 1798, by Mr. Joseph Cottle, of Bristol, who purchased the copyright for thirty guineas. That copyrigbt was afterwards transferred with others to Messrs. Longman and Co. And it is related by Mr. Cottie, that in estimating the value the Lyrical Ballads were reckoned as nothing by the head of that firm. This copyright was subsequently given back to Mr. Cottle, and by him restored to Mr. Wordsworth. Would that he and his might hold it for ever!

The second volume, with Mr. Wordsworth's Preface, appeared in 1800. Ed.]

? [This volume was published by Mr. Cottle at Bristol in the Spring of 1796, in conjunction with the Messrs. Robinson in London. It contained fifty-one small pieces, of which the best known at the present day are the Religious Musings, Monody on Chatterton, Song of the Pixies, and the exquisite lines written at Clevedon, beginning, “ My pensive Sara, &c.” To this



as because they were considered buds of hope, and promises of better works to come. The critics of that day, the most flattering, equally with the severest, concurred in objecting to them obscurity, a general turgidness of diction, and a profusion of new coined double epithets. The first is the fault which a writer is the least able to detect in his own compositions: and my mind was not then sufficiently disciplined to receive the authority of others, as a substitute for my own conviction. Satisfied that the thoughts, such as they were, could not have been expressed otherwise, or at least more perspicuously, I forgot to inquire, whether the thoughts themselves did not demand a degree of attention unsuitable to the nature and objects of poetry. This remark however applies chiefly, though not exclusively, to the Religious Musings. The remainder of the charge I admitted to its full extent, and not without sincere acknowledgments both to my private and public censors for their friendly admonitions. In

poem Mr. Coleridge many years afterwards added the magnificent passage

O the one life within us and abroad,

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and the mute still air Is Music slumbering on her instrument,

Poet. Works, I. p. 191. He was then twenty-three years and a half old. Ed.]

3 The authority of Milton and Shakespeare may be usefully pointed out to young authors. In the Comus and other early poems of Milton there is a superfluity of double epithets; wbile in the Paradise Lost we find very few, in the Paradise Regained scarce any. The same remark holds almost equally true of the Love's Labour Lost, Romeo and Juliet, Venus and Adonis, and Lucrece, compared with the Lear, Macbeth, Othello, and Hamlet of our great Dramatist. The rule for the admission of dou

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