Believe that angels stay the thrilling tear For those they lov'd, for those who lov'd them here; Trust that to those pure souls e'en now Shadowings of bliss and gleams of future are given heaven; Not in the obstruction cold of mortal clay Deem that they sleep till earth shall pass away; But lift e'en now their intellectual eyes 'Midst visions of the mediate Paradise; View him that rose with healing in his wings, And listen high unutterable things. Bethink thee,-for thou know'st,some chequering years Shall sweep like shadows o'er this vale of tears; When thou shalt every mortal pang resign, And their exulting spirits spring to thine! The "Monody" is a selection and description of the circumstances in which the sad event is clothed in the author's mind. With this one remembrance all objects are associated. This is nature. Poetry only reveals and illustrates the sentiment. The reader probably recollects the into the mouths of Philip of France, Dialogue which Shakspeare has put Pandulpho the Pope's legate, and Constantia, the mother of Prince Arthur, a prisoner in the hands of the cruel King John: Pan. You hold too heinous a respect of grief. Con. He talks to me, that never had a I see, I feel them present; their known looks And lov'd familiar shapes; where'er I wend, In day-light or the gloom of fading eve, Through peopled marts and streets that thronging sound With hum of multitudes, and most, oh most! Among the hills and hedgerows, and near brooks Where sedges dip their verdure, and o'er heaths Sprinkled with yellow broom, whence far the range Of azure mountains like a mist appears Above the channel'd sea; and when, deep sunk In sleep's o'erpowering heaviness, with eyes That waking inward view th' external world, Its colour'd shadows, and its moving forms, I still am doom'd to see-for ever there For ever!-by my side and in my sight, Th' inseparable phantoms: they attend My rising up and lying down: pursue My steps, and flit around me with their bright Yet shadowy presence-angels of the dead! The effects of a superior moral and religious education are most pleasingly delineated: Thus pass'd their lives; their vernal lives so sweet, And brief as sweet; inheritors of love, Playmates of nature, they were fit for heav'n, And gather'd for that Eden, which their faith Saw, though unseen: the book of life to them Spread unreserved its page, and they would turn A solemn gladden'd aspect, when the tongue Of rapt Esaias spake Jehovah's name, The God Creator and the Saviour God, With whom is none: from the pure word itself They drank as from a fountain, and, unspoir'd By dark deceits and vain philosophy, Redeeming or creating; and they traced His finger in the stars, and heard his voice Among the trees, as though the earth was still That garden where he walk'd; for him they fear'd E'en in his meanest creatures : reverenc'd him In the rook's instinct and the emmet's craft: The sooth'd familiar reptile fled them not: The speckled toad beneath the thicket lay, His bright eye shining like a gem, nor shunn'd Their footstep; and the brutal urchin stood Rebuk'd, who in their presence sought to harm One creature that had life: the most opprest Or scorn'd to them were dearest―. take of a mysterious or ominous chaSome of the incidents described parracter. They who attach least importance to them must still respect and spare the apprehensiveness of grief, which alone, as the author says, --can feel and know The mystery of signs, and read, in types And shadows, warnings of th' event to come. planet at the time referred to, which, he says, from the attention that it excited in his family circle, has become associated with recollections of deep and melancholy interest. The ode is so beautiful that we too must transcribe it : To the Planet Jupiter. I look'd on thee, Jove! till my gaze To the zenith, thy rival was none. hill Thou wert proud, pure, magnificent still." And I saw thy bright front through it shine, Like a God from the depth of his shrine. It was not thy lustre I saw : Of the heart which its pressure reveal'd: beam And the world was forgot in my dream. Flame on then, thou king of the sky! For thy brightness is joy to my eye: For this hour thou art beaming above The home of my wife and my love. A happy and more than poetical, a religious, use is made of the pleasant circumstance of the "Brothers" having passed their last earthly eve in one of the humble places of worship with which our country happily abounds. That rustic temple open'd not its gate To earthly guests; it was the porch of heaven. The occurrences of the next melancholy day are told in the privileged tone of sorrow, and without pomp or The emblems of domestic desolation, the vow, and the exclamation of the following passage, speak at once to the heart, and especially to the parental heart, that has known bereavement : Our dwelling-house is desolate: this foot Shall ne'er repass the threshold which ye pass'd: Silence is in the walls that rang so late To your sweet laughter, and th' unheeded bird Flits round the chamber of your happy sleep: The plants ye loved are wither'd like yourselves: The wrecks and relics of your curious search, Gleanings from fields and woods, the air and streams, The weed, the pebble and the insect's wing, Remain, the records of your innocent tastes; Remembrancers of days of happiness That never can return: your pen's known trace, The limnings of your pencil's opening skill, Oh! thought of agony!-are these then all, All that are left me of your lovely selves? The conclusion of the Monody sheds a ray of cheerfulness and hope over the mind so long darkened and oppressed by the contemplation of this calamity. The author beholds the scenery on the banks of the accustomed river in the gloom of his own thoughts; but the setting sun shoots forth an unwonted splendour, and he exclaims, How the mind, effused Respond to its discourse, and character Beneath me, and above, the tinging gleam Of light from heaven; the resurrection's dawn Gilding the funeral vault; and in the The Christian's rest of glory; light and sun strength In his decline-the earnest of his rise. Of the "Fugitive Pieces" following the Monody, we have been most pleased with "The Prison, a Vision ;" lines Some notes are added, chiefly of a theological complexion, which will be read with interest by such as delight to trace the speculations of an accomplished mind on sacred subjects. ART. III.-Coercion in propagating, defending, and supporting the Religion of Jesus, shewn to be in direct Opposition to his Teaching and Practice, in a Discourse, delivered at the Chapel in Parliament Court, Artillery Lane, London, on Thursday, May 25, 1820, before the Supporters and Friends of the Unitarian Fund. By Russell Scott. 12mo. pp. 40. Hunter and Eaton. YOU can no more subdue the heretics, and then call for the constable to strengthen their arguments. The authority of a distinguished member of the Romish Church is, in the following passage, happily introduced on the side of religious liberty: "The advice which the amiable, learned and pious Archbishop of Cambray gave to the unfortunate son of James the Second, of England, deserves the attention of all governments who attempt to bolster up a national religion by prosecutions, or who endeavour to crush all dissidents, by letting loose on them the demon of persecution in any shape or degree. The venerable Fenelon recommended to the Chevalier St. George, if he should ever regain the throne of his ancestors, on no account whatever to constrain his subjects in matters of religion; stating that no human power can force the impenetrable entrenchments of the freedom of the mind. Violence, he adds, can never persuade men; it only makes hypocrites. When kings interfere in matters of religion, instead of protecting her, they reduce her to slavery. Give to all, then, civil liberty; not as regarding every thing as indifferent, but as enduring with patience what God permits."*-Pp. 8, 9. Y understanding with blows," says makes ypocrites. Dr. Jortin, in words which Mr. Scott has very aptly inserted as a motto to his discourse, "than beat down a castle with syllogisms." Yet this is one of the last truths which communities, and even Christian communities, learn. Mr. Scott has, therefore, seasonably borne his testimony to the rational character and merciful spirit of the gospel; and, in so doing, has virtually pleaded the cause of the Unitarian Fund, the object of which is to promote that truth which is in alliance with charity, and by the means solely of argument and persuasion. The preacher's text (Luke xiv. 23) was once the war-whoop of bigots and inquisitors, and an instrument of deadly persecution. Bayle wrote a considerable work to wrest from the hands of ecclesiastics so destructive a weapon. Truth has at length triumphed, and it would now be accounted ridiculous, if not worse, to urge the words of Christ as a sanction of the notable practice of chaining or destroying men's bodies for the good of their souls. Mr. Scott amply explains and illustrates the passage, and boldly exposes the inconsistency of Christians who, in the language of the writer before quoted, challenge unbelievers and The "Sabbath Musings," which ex hibit the glowing characters of Christian truth and piety, will be found in The Christian Reformer of the present month. ART. IV.-The Means of doing Good. 24mo. pp. 212. Printed and Sold by G. Nicholson, Stourport. E wish the editor or publisher WE of this little volume who has sent it to us, had supplied us with the name of a London bookseller of whom it may be had, for we can sincerely recommend it to our readers. It is full of humanity, and contains invaluable counsels, especially for the poor and the young. "Of Individual Happiness," the compiler says, "How vain, how ineffectual are the means which mankind employ to attain happiness! When I reflect on those talents in men which fit them for important affairs who undertake the discipline of courts and camps; who are looked up to as the soul of the body politic, and as the life of empires; who raise or destroy kingdoms; who give peace or war at pleasure; what are they in the true estimate of human life? They are children heaping up shells or erecting castles of 典 "See Appendix to the Monthly Review, Vol. LIX., N. S. p. 501," sand, which the first breeze overturns, or the first wave swallows up."-P. 38. The author discovers a genuine Christian feeling towards the poor. He says, "Till the poor can be brought out of that wretched state of dependence and penury in which they languish, to instruct is rather to mock them. Put the poor into a situation of being comfortable, and give them instruction at the same time, and you will then be truly their benefactors; otherwise, what do your sundayschools, your charity-schools, your na tional schools? They discover only sights of woe. Where age goes to a workhouse, and youth to the gallows, the police of that country is bad."-Pp. 56, 57. We presume that we are indebted for this contribution of charity to one of the Society of Friends. A Frontispiece gives us the Good Samaritan in the garb of a Quaker, and in a list of "Trades which Women might conduct" (pp. 122-124) is that of Preacher. NEW PUBLICATIONS IN THEOLOGY AND GENERAL LITERATURE. Considerations on the Theory of Religion. By Edmund Law, D. D., late Lord Bishop of Carlisle; to which is prefixed, A Life of the Author, by the late Wm. Paley, D. D. A new Edition, by George Henry Law, D. D., Lord Bishop of Chester. 8vo. 12s. The Welsh Nonconformists' Memorial; or, Cambro-British Biography; containing Sketches of the Founders of the Protestant Dissenting Interest in Wales. To which are prefixed, An Essay on Druidism, and Introduction of the Gospel into Britain. 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