Then checrily, oh! with a yeo heave, oh! Though she roll till her yard-arms dip. Leave croakers and cowards to drivel and doubt. The ship's heart of oak, and will stand this bout, And be good for many a trip! Thanks to common men, mere brains and muscles, Neither PALMERSTONS, GORDOns, Derbys, nor RUSSELLS! Clear the ship! Clear the ship! Clear the From Fraser's Magazine HOME. BROAD lands and stormy seas lie spread But still its ancient paths I tread, But he'll ne'er be rid of me.- I stand in the dewy morning now, I hear the breezy sound Of the wind that ripples the leaves o'erhead, Poor garden! changed and sad its plight! It owned in auld lang syne;' Weeds creep where flowers should bloom; The axe has plied its cruel war, And wrought its ravage wide and far; What right had strangers' hands to mar My home? still, still, my home! By the garden hedge, ere daylight dies, And scan, with soft, tear-troubled eyes, The meadow, velvet-smooth; the tall And the lowing kine, and the swallow's flight, My heart doth yearn, despite the pain, I am young, I am young, I'm a merry boy! What's gloom? what's grief? what's doubt? What sorrow can darken or dim my joy? I laugh, I sing,-I shout; But the sun goes down, and the stars steal forth And the ghostly mists arise, And fast as the night shades grow and grow, Ah! then I mount the winding stair, To the room where my childish prayer was said, O'er my drowsy lids, like a spell that's thrown Would God! I could drop away from this To wake, to feel life's freshness lie Like dew on heart and brow, Cool. calm!-Oh, flower of paradise! Oh, little room! I used to lie And watch, on nights like these, Climb high in the purple heaven and pour And at dawn how pleasant to hear the brief Free-hearted, blithe and wild, And be wooed by the morning's rosy kiss- No more! no more! wi'd waves outspread Flit past o'er land and sea, Like wandering birds. no skill can cage.— But he'll ne'er be rid of me! T. WESTWOOD. BROWN AND JONES. "Lord Palmerston said that Mr. Layard had indulged in what he must be permitted to call vulgar declamation against the aristocracy. Talk to him of the aristocracy! Why in the charge at Balaklava, Lord Cardigan (loud cheers), etc. Debate, Monday, Feb. 19th. VULGAR? How sad! But then he spoke Of vulgar, low, and common things, Such as with gay WAT TYLER joke, A Viscount to oblivion flings. Of common honor, common sense, Of common soldiers' wasted bonesAnd bored the Commons with defence Of common folks like BROWN and JONES. He talked of armies doomed to die Through dull officials' want of thought; Your Lordship stated in reply, How nobly CARDIGAN had fought. That "points" of yours but rarely miss A docile House of Commons owns, But really logic such as this Would hardly do for BROWN and JONES. Such audience as your Lordship finds Regard it as evasive trash. Who caused sad Balaklava's groans, And there's another matter yet That will occur to BROWN and JONES. Three lords were mixed in that affair, Did their joint bidding, greatly loath In taking SMITH, and BROWN, and JONES. But not at Lords he aimed his shot- And has to learn convention's tones), If Lords could mix with BROWNS and JONES. He cursed our great State Lottery scheme, Whose prizes fall to Wealth and Rank, While Merit wakes from patriot dream To find he draws a hopeless blank. He banned the System, where Routine Jobs, shuffles, bullies, shirks, postpones, Until its clumsy working 's seen By those vulgarians, BROWN and JONES. He told you. (Punch has said the same) And crushing taxes makes him-think. Honors whose fountains are but thrones, Should take it. lest, in coarser guise It come, some day, from BROWN and JONES. -Punch. 1. From the Quarterly Review. only logical result of their principles. The The Eclipse of Faith. 5th Edition. Lon-elder, finding that the exercise of the understanding plunged him into the depths of 2. Phases of Faith, 3rd Edition, with a re- Pyrrhonism, fled for refuge to the authority ply to the Eclipse of Faith. By F. New don. 1854. man. London. 1854. of an infallible church and renounced his private judgment altogether. The younger, by a A Defence of the Eclipse of Faith. 2nd Edi- similar exercise of arbitrary will, has checked tion. London. 1854. his downward career for a time at the stage of Deism; whereof he has adopted a peculiar THE "Eclipse of Faith" having gone modification, which professes to retain the through five editions, in less than two years, is sentiment of religion without the form. He so generally known and appreciated, that it first expounded his present creed in a work would be superfluous to recommend it to the upon "The Soul, and her Aspirations;" but notice of our readers. Moreover, its subjects the difficulties which induced him to abandon are too vast and various to be properly dis- Christianity are set forth in the "Phases of cussed in a single article; and its arguments Faith." must lose force and illustration by the conden- The form he has chosen for his argument is sation needful in a summary abstract. Hence an autobiography, in which he gives the hiswe should probably have passed over this tory of his religious experience, and describes work in silence, in spite of (and partly be- the process by which he was led, year after cause of its great merit, had it not been as-year, to reject, bit by bit, the articles of his sailed with an asperity and unfairness that belief, casting away fragment after fragment provoke us to give some account of the con- till he had reduced himself to a state of spitroversy which originated in its publication. ritual nudity. There is something in the per The author's main design is to apply But-sonal character of his narrative which gives ler's great argument to some recent modifica- an impression of reality and truthfulness to tions of Deism. He has thrown his reasoning the book, and it thus creates a far more lively for the most part, into the form of dialogue; interest than could be won by a mere theoloand we think that the Socratic weapons have gical treatise. Mr. Newman's objections to never, since the time of Plato, been wielded Christianity are not original; but the manner with more grace and spirit. Various talkers in which they are marshalled in detachments, are brought upon the stage, who state fair- and brought against the successive positions ly the opinions of different Deistic schools, taken up by his retreating faith, gives them an and are successively foiled by a sceptical air of freshness and novelty. The principle friend who overthrows them in succession by which he assumes throughout is that his indithe very objections they have urged against vidual consciousness is the standard of religious Christianity. This task is accomplished not truth. He agrees with those Greek philoonly with great power of logic, but also with sophers who held that "MAN is the measure unusual liveliness of illustration, seasoned of all things; only that, in practice, he reswith a plentiful admixture of sarcastic hu-tricts MAN to Newman. His development of mor; the latter being never intruded need- this idiosyncracy for the benefit of the world lessly into the argument, but springing natu- has produced a pleasant mixture of theolorally out of it. The principal representative gical argumentation with personal gossip; the of Deism in the dialogue is a disciple of Mr. Francis Newman, whose writings are made to supply a large contribution to this species of entertainment. Their author has been persuaded by his friends to reply to his critic; and has published his answer in the second edition of his "Phases of Faith," a performance of which we must give a brief account, in order to render the sequel intelligible. whole being blended and harmonized by a neutral tint of egotistic naïveté which often reminds us of the "Confessions" of Rousseau. The taste of the performance also not seldom recalls that of the French autobiographer. For instance, it is usual in English writers to shrink from details of their domestic history and family feuds. Mr. Newman by discarding such scruples makes his book far more amusWe must premise that Mr. F. Newman, ing than those of his predecessors. Thus he like his more celebrated brother, is a disciple describes "a painful and injurious conflict" in of the logic of difficulties. The former has which he was involved with "a superior kinsbeen led to Deism, the latter to Romanism, by man" in his early youth; he gives the parthe same bias of understanding, differently ticulars of an uneasy collision" with his modified in the two cases by a different moral brother at Oxford; he informs us that in conconstitution. Each brother alike is irresisti- sequence of theological differences the same bly impelled to reject creed after creed, as he relative at a later period" separated himself discovers in each some difficulty which he entirely from his private friendship and accannot solve; but neither of them will acquaintance." 66 quiesce in the absolute scepticism which is the The same reference of all truth to the |