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well did they support their Christian character, that in these their last public addresses, no bitter invective, no imprecations, no improper expressions, escape their lips.

Do not,' says Dr. Jacomb, add affliction to affliction ; be not uncharitable in judging of us, as if through pride, faction, obstinacy, or devotedness to a party, or which is worse than all, in opposition to authority, we do dissent. The Judge of all hearts knows it is not so : but it is merely from those apprehensions which after prayer, and the use of all means do yet continue that doing thus and thus, we should displease God; therefore deal charitably with us in this day of our affliction. If we be mistaken, I pray God to convince us ; if others be mistaken, whether in a public or private capacity, I pray God in mercy to convince them.' p. 156.

. I know you expect I should say something as to my non-conformity. I shall only say thus much, It is neither fancy, faction, or humour, that makes me not to comply, but merely for fear of offend. ing God. And if after the best means used for my illumination; as prayer to God, discourse, study, I am not able to be satisfied concerning the lawfulness of what is required : if it be my unhappiness to he in error, surely men will have no reason to be angry with me in this world, and I hope God will pardon me in the next.

Dr. Bates's Sermon, p. 181. . Seeing this is like to be the last opportunity that I shall have to: speak to you from this place, being prohibited to preach unless upon such terms as I confess my conscience dares not submit unto.-Could I see a sufficient warrant from the word of God for those ceremonies and other things that are enjoined, I should readily submit unto them; for I can take the great God to witness with my conscience that nothing in the world grieveth me a hundredth part so much as to be hindered from the work of the ministry, and to be disabled from serving my great master Christ in that employment. But seeing I cannot find my warrant thence, I dare not go against my conscience and do evil that good may come.--I dare not give my assent or consent to any thing in God's worship, which is not warranted from his word; but I think it the lesser evil of the two to expose my. self to sufferings in the world, rather than to undergo the checks and reproaches of a wounded and grieved conscience.'

Mr. Gaspine's Sermon, p. 392. This volume contains the farewell discourses of Calamy, Manton, Caryl, Case, Jenkin, Baxter, Jacomb, Bates, Watson, Lye, Mede, Newcomen, Brookes, Collins, Gaspine, Seaman, and Evapke. The names of these divines are so well known, and most readers of theological works are so well acquainted with the character of their writings, that we need not extend our observations on this republication of their valedictory discourses. We shall transcribe a paragraph from Mr. Gaspine's Sermon, as that of an Author who is less known by his writings than most of his associates.

“ Is not the kingdom of heaven that thou art entitled to, enough to make thee amends for all thy trouble and calamities in the end? Art thou troubled by the profane world, and vexed up and down by thy enemies, and not suffered to rest in quiet? And is it not enough for thee that the kingdom of heaven is the place of thine eternal rest and happiness, where thou shalt be for ever advanced above their reach Art thou exposed to the loss of thy place and estate in the world, and will not an incorrupted crown of glory and an eternal inheritance among them that are sanctified, make thee amends for those petty Josses that thou sustainest here: Art thou the offscouring of the world here? And is it not enough that thou shalt be glorified in the presence of saints and angels hereafter? Art thou slandered and reproached by the world? And is not this enough to support thee that thou shalt be acquitted at the bar of Christ? Dost thou suffer the loss of liberty? And art thou under restraint and imprisonment, and is not this enough to comfort thee, that thou art free from the captivity and fetters. by which so many thousands in the world are led captive by Satan at his pleasure, and that thou art free from the prison of hell ? Put the case (which is the greatest trouble that a godly man can undergo in the world) thou art to lose thy life for the sake of Christ, and of a good conscience, however a believer's interest in the kingdom of heaven should keep him from being dismayed at that loss; an eternal life of happiness and glory will be enough to recompence thee a thousand fold for loss of this frail life.' p. 377.

We hope every person, especially every Protestant Dissenting Minister, to whom the principles of religious liberty are, or ought to be, dear, and the memories of the Nonconformist divines, venerable, and who may not possess the original publication, will avail himself of the opportunity of adding it to his collection of books. To inspire an enlightened regard for the men who ventured life and all its endearing objects to obtain the freedom of man as the worshipper of bis Creator, and the subject of religion, and for the principles which they asserted, it is only necessary for every man to put this question to his own mind : What would or might have been the state of this country, and the condition of its inhabitants, at the present day, had no resistance been offered to the measures of ecclesiastical rulers combined with the powers of civil government? That inquiry is worthy of the minds of all rational creatures, and we recommend it to all our readers.

Art..IX. The Poetic Mirror, or the Living Bards of Great Britain,

12mo. pp. 275.

. (Concluded from Page 512.) MR. WORDSWORTH is the third on the list of con

W tributors, and we have no fewer than three poems, entitled,
" The Stranger," " The Flying Tailor,” and “ James
“ Rigg," purporting to be further portions of “ The Re-
cluse." The Author has evidently taken bis estimate of Mr..
Wordsworth's genius, from the Edinburgh Review, and he
appears to deem his poetry the finest subject for broad burlesque.
So far as his aim is to afford diversion, he completely succeeds;
and he could not have succeeded by any other mode of imitation.
Wordsworth, in his more elevated moods, in his matchless
descriptions of natural scenery, in his exquisitely pathetic touches
of feeling and character, may defy alike imitation and ridicule ;
but when misled by system he ventures to be prosaic and collo-
quial, or falls into a strain of mysticism peculiar to himself, or
attempts to dress out sage Philosophy in a slouched hat, thread-
bare coat and gaiters, then Mr. Wordsworth comes fully within
reach of mimicry. And if mimicry could but laugh him out of
some of his eccentricities, this Poetic Mirror would be of essential
service in shewing him his gait and gesture. That poetry must
have some vice of style attached to it, which is susceptible of
any imitation like the following, that should have the power of
forcibly recalling the original.

· It boots not here to tell all that was said.
The Laureate, sighing, utter'd some few words
Of most sublime and solemn tendency.
The Shepherd spoke most incoherent stuff
About the bones of sheep, that on the hills
Perish unseen, holding their stations so.
And he, the tented Angler of the lakes,
Alias the Man of Palms, said nothing meet.
He was o'ercome with feeling, it is known
To many, and not quite to me unknown,
That the youth's heart is better than his head.

• Glad of this opportunity, I said,
Still pointing to the bones, “ Access for you
Is yet preserved to principles of truth,
Which the imaginative will upholds
In seats of wisdom, not to be approach'd :
By the inferior faculty that moulds
With her minute and speculative pains
Opinions ever changing—I have seen
Regenerative Nature prostrate lie

And drink the souls of things_of living things,
Vol. VI. N.S.

3 A

And things inanimate, and thus hold up
The beings that we are—that change shall clothe
The naked spirit ceasing to deplore
The burden of existence, her dull eye
To other scenes still changing still unchanged.
The thinking thoughtless school-boy, the bold youth
Of soul impetuous, and the bashful maid,
All cogitative yield obedience up.
And whence this tribute? wherefore these regards ?
Not from the naked heart alone of man,
Though framed to high distinction upon earth,
As the soul spring and fountain-head of tears,
His own peculiar utterance for distress
Or gladness-it is not the vital part
Of feeling to produce them, without aid
From the pure soul, the soul sublimed and pure
With her two faculties of eye and ear,
Not without such assistance could the eye
Of these benign observances prevail ;
Thus are they borr, thus foster'd, and maintain'd,
And by the care prospective of our wise
Forefathers, who, to guard against the shocks,
The fluctuation, and decay of things.
There lies the channel and original bed,” ,
Continued I, still pointing to the lake,
“ From the beginning hollow'd out and scoop'd
For man's affections, else betray'd and lost,
And swallow'd up ’mid desarts infinite.
This is the genuine course, the aim and end
Of prescient reason, all conclusions else

Are abject, vain, presumptuous, and perverse." ' pp. 48-51. The following is in a different style.

"It is somewhat strange
That his mother was a cripple, and his father
Long way declined into the vale of years
When their son Hugh was born. At first the babe
Was sickly, and a smile was seen to pass
Across the midwife's cheek, when, holding up
The sickly wretch, she to the father said,
“ A fine man-child !". What else could they expect?
The mother being, as I said before,
A cripple, and the father of the child
Long way declined into the vale of years.

But mark the wondrous change--ere he was put
By his mother into breeches, Nature strung
The muscular part of his economy
To an unusual strength, and he could leap,
All unimpeded by his petticoats,
Over the stool on which his mother sat
When carding wool, or cleansing vegetables,

Or meek performing other household tasks.
Cunning he watch'd his opportunity,
And oft, as house-affairs did call her thence,
Overleapt Hugh a perfect whirligig,

More than six inchés o'er th' astonish'd stool.' 'pp. 156–157. It would have been more creditable to the Author's taste and understanding, had he indicated, by some short attempt at serious imitation, that he was not incapable of appreciating the genuine characteristics of Mr. Wordsworth’s ,poetry.

“The Gude Greye Katt,” in ridicule of the uncouth dialect of the Ettrick Shepherd's fairy tales, would be utterly unintelligible to Southern readers. We shall therefore pass it over to make room for the following extract from an exquisite burlesque of Mr. Coleridge's “ Christabel.”

• It is a strange and lovely night,
A greyish pale, but not white !
Is it rain, or is it dew,
That falls so thick I see its hue?
In rays it follows, one, two, three,
Down the air so merrily,
Said Isabelle, so let it be!

Why does the Lady Isabelle
Sit in the damp and dewy dell
Counting the racks of drizzly rain,
And how often the Rail cries over again?
For she's harping, harping in the brake,
Craik, craik- Craik, craik.
Ten times nine, and thrice eleven;
That last call was an hundred and seven.
Craik, craik-the hour is near
Let it come, I have no fear!
Yet it is a dreadful work, I wis,
Such doings in a night like this!

Sounds the river harsh and loud ?
The stream sounds harsh, but not loud.
There is a cloud that seems to hover,
By western hill the church-yard over,'
What is it like? -'Tis like a whale;
'Tis like a shark with half the tail,
Not half, but third and more;
Now 'tis a wolf, and now a boar;
It's face is raised it cometh here;
Let it come there is no fear.
There's two for heaven, and ten for hell,
Let it come-'tis well-'tis well!
Said the Lady Isabelle.

• What ails that little cut-tail'd whelp,
That it continues to yelp, yelp?
Yelp, yelp, and it turns its eye

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