resolution which had been come to by the Dutch special jurymen, they were so much struck with the example which they had set them, that they also immediately addressed me in the same manner as the Dutch had done; announcing their unanimous acquiescence in the measure which had been adopted by the Dutch, and their unanimous determination to consider as free all children that may be born of their slaves, after the 12th of August."

POETRY.

ROMAN CATHOLIC EMANCIPATION.

(A Warning Voice to the People of England.)

A CAREFUL Shepherd had a flock
Of thriving sheep-his only stock;
Their pasture he with walls surrounded,
As wolves in all the land abounded;
Great were his pains, his labour long,
To make the walls both high and strong;
Yet often, as he went to sleep,

The wolves broke in, and tore the sheep.
At last he found the work complete-
No entrance left, but at the gate;
The flock protected, and at peace,
Began to flourish and increase;
Till full of years, and honest pride
At his success, the Shepherd died.

A Son succeeded, mild and kind,
1 Of lib'ral and most princely mind,
Who wish'd, indeed, to save the sheep,
And yet the wolves in humour keep.
Him the submissive brutes petition,
To pity their forlorn condition;-
Of their primeval rights denuded,
And from the pasturage excluded;-
They vow'd, they swore, their alter'd mind
To sheep had long become so kind,
They would not put a tooth or foot on
The choicest, fattest leg of mutton:
Their ancestors, they all confest,
Of sharper notions were possest,
Had often climb'd the shepherd's wall,
And made the sheep in thousands fall;
Spread death and desolation round,
And stain'd with blood the blushing ground;
But they (kind souls) had other kidneys,
As noble as Sir Philip Sydney's-
Mild as Melancthon they would keep,
And help to feed the flock of sheep.

The Shepherd, fearing such a trial,
Was resolute in his denial;

Till, by false friends, extremely puzzled,
He let the wolves in, strongly muzzled,
Pared from each foot was ev'ry claw,
Full twenty straps bound up each jaw;
And each was forced on oath to pass,
He would eat nothing there but grass.
The wall was levell'd, and the meeting
"Twixt wolves and sheep, was grac'd with
greeting;

One would suppose through all the plain
The golden age was come again:
Sheep joined with wolf hard names to call
The builders of the levell❜d wall.

A few bold watchmen dared to cry

Against this frightful novelty,

And prophesied 'twould come to pass,

That wolves would think" all flesh was grass,'
And in their plenitude of power,

The silly sheep at last devour.
Their warnings all are given in vain,

Within the fold the wolves remain:

The watchmen meet contempt and hate,
As" born two centuries too late ;"
Vile bigots, who, for private ends,
Would separate such loving friends.

Meantime, the claws which had been cut, Grew long and sharp on every foot; Some of the straps are weak and torn; The rest, by length of time are worn; And those, though few, that now remain, Give tenfold discontent and pain, Till, as an useless, galling, brand They're all drawn off with gentle hand : The shepherd starts, and late takes care New straps and muzzles to prepare: Resolv'd, at last, strict watch to keep, And save, if possible, the sheep. But vain is all precaution now, The grim wolf knits his horrid brow; The muzzle he rejects with scorn, And on that melancholy morn Destruction rages through the foldThe sheep are slaughter'd, young and old; In vain for help the shepherd cries, Amidst his butcher'd flock he dies; And curses, in his hapless fall, The day he mov'd his father's wall.

וי

No Pretor's famous deeds adorn the page,
Decrees nor ediets of the Roman sage:
No records of proud Rome's illustrious dead,
Nor muster-roll of names who fought and bled,
And Carthaginian pomp in ruis hurl'd,
To 'stablish Rome th' emporium of the world.
No register matricular to tell

Who did in occult sciences excell.
'Tis no chronology of certain date,
To shew that mighty empire's hapless fate;"
Unerring time will testify to all,

How kingdoms, in succession, rise and fall.
But still this Album may preserve a name,"
Stranger alike to literature and fame;
Which was in dark oblivion doom'd to rot,
Where all its mania would have been forgot:
For sure it is insanity to rhyme,

'Tis love's asylum and the madman's crime;
Excites to frenzy and engenders grief,
Brings on the heart-ache, and affords relief;
It gives us joy, and propagates distress,
At once augments, and makes our sorrows less.
Profanely sacred, profligate demure,
Source of disease, and fountain of its cure.
Strange are the incongruities which grace, I
The finish'd portrait of the rhyming race 1

A name preserv'd, nought may be known beside,
Except that he was born, liv'd, wrote, and died.
But if one useful thought it should retain,
Sav'd from the wreck of scribes, 'tis not in vain.

Should these unknown and fameless scraps
Some rising genius of a future age: [engage
To cherish in his breast the glowing fire,
And fan the flames of laudable desire,
That if he can attain no higher fame,
Some Album may perchance record his name;
As few dare think they shall be quite forgot,
He trusts in hope, and risks his future lot.

How diffident superior worth appears On its first openings, till succeeding years Of long experience, confidence impart, H Inure the mind and fortify the heart. The seeds of merit are by virtue sown, And delicacy calls the buds her own; While modesty o'ershades the tender flower From rash presumption's pestilential power;" And sensibility the fruit preserves, Which caution uses as occasion serves, While prudence gives the fascinating charm, Discretion guards from all impending harm; In folly's progress just reverse the case, For senseless impudence springs up apace!

The sons of ignorance push from the shore
Of life's great ocean, with a plenteous store
Of every thing, but wisdom, meet to guide
The feeble bark o'er time's impetuous tide:
Self-admiration decks th' audacious brow,
And fearless confidence sits on the prow,
With eager hope to catch the swelling gale,
And shameless adulation hoists the sail:
Ambition takes the helm, and bears away,
Through flattery's strait to reputation's bay ;
Pride climbs aloft, and, station'd top-mast high,
She casts on all around a scornful eye :
But dreadful storms of disappointments rise,
And envy's dark'ning shades o'erspread the skies;
No reckoning kept, they willingly mistake
Derision's gulf, for approbation's lake! :
Now pilot Inexperience is call'd.

And o'er presumption's reef the bark is haul'd;
The pilot, from ambition, takes command,
Weathers the helm, and boldly makes for land,
Enters the rapids of the idiot's praise,
Essays too late to tack, but misses, stays;
Hope drops the anchor. but without effect,
To shun the cataract of disrespect,
Hope dies, and Inexperience through fatigue
Resigns the helm to his robust colleague,
Out-daring impudence their only trust,
But founder in the vortex of disgust!!!

This Album may record how modern powers
Have been employed, in solitary hours,
As love, or grief, or hope, or sorrow, reign'd,
And passion's varied impulse felt or feign'd:
Perchance it may reveal some secret flames
Of love, conceal'd beneath fictitious names;
And some despairing lover read the lays,
And wond'ring gaze on love's mysterious ways
In former times, and find in every part
A perfect portraiture of his own heart:

His feelings, thoughts, and wishes, brought to view,
And deepening blushes own the picture true :
"Tis nature, instinct, or whatever name
The casuist may please, it is the same
In its effects, through every age and clime,
Faithful attendant on the march of time.

In love, such strange infatuation dwells,
As fancy paints the rising bosom swells;
And hidden pleasure thrills through every vein,
Warms in the blood, and riots in the brain,-
Fancy transforms her object to divine,
Creates its beauties, bids its virtues shine;
Bedecks the idol with ten thousand charms,
And sighs to fold the phantom in her arms:
Makes every grace, and all perfection meet,
Enraptur'd falls, and worships at its feet!!!
Nor is it to one time or place confin'd,
It is the common lot of all mankind;
We may 'mongst kings its devious footsteps trace,
Through every age coeval with our race."

When death's cold streams have quench'd the obogenial ray,

And this warm heart has moulder'd in decay,
The head is lifeless as the marble bust,
The hand which wrote is traceless in the dust;
Still may some lover's song recorded here,
Heave the full breast, and claim a virgin's tear,
And generations of a future day

May yield to love, and quote the fav'rite lay,
And so pass on through each succeeding age,
Till chronos drop the scene, and quit the stage.
GEORGE HERRING.

$200

Great Grimsby, July 1827.

y pozolig ha

A SONNET TO THE PAST YEAR. bs

FAREWELL capricious year, farewell!
The muse shall chant thy parting knell;
But not one sigh or tear shall she

Let fall at thought of losing thee.
Thro many a woe thy whims have led,
And filled with care this aching head.
Thy fickle tyranny oppress'd,

And sadly wrung this throbbing breast: Pale sickness introduced thee in, 0 And grief hath thy companion been.

Scarce has one rising, setting, sun, Since thou thy annual course begun; Beheld thee smile serene on me, Adieu, I will not weep for thee.

WHAT IS DEATH?

260

1/ ELIZA

To brutes the end of being; but to man
The only period he begins to live;

Or the commencement of a dying state. A
A spectre ghastly, horrible, and grim;,
An angel fairer than the morning's dawn.
A sanguine foe, whose dim envenom'd spear;16
Pointed with fiery vengeance, kills the soul a
A messenger of peace, whose friendly dart,
Dipp'd in the covenant blood, gives endless life.
A dismal guide to Tophet's yawning gulf; Doo
A kind conductor to the throne of God,
A frowning stranger, dreaded and abhorr'd;"
A smiling, intimate, and welcome friend.
Such is thy character, mysterious king:
Thou mixture strange of darkness and of light;
Thou composition of opposing parts a
And such we make thee! Ours alone can give
The angel-aspect, or the fiend-like cast
That tinctures thine.

I ELIZA

ADDRESS TO THE REDBREAST. PRETTY little pensive robin,

Perch'd upon the snow-clad thorn, Cease thy troubled heart its throbbing, Thou shalt see a milder morn. Hush, sweet warbler, thy sad ditty, Do not pain my conscious breast; For the crystal fount of pity

Flows to see thee so distress'd.

Soft complainer, cease thy mourning,
Hastes again the blooming spring;
All thy joys are fast returning,
On the zephyr's balmy wing.
Flora and the vernal graces,

Light-rob'd, ever laughing train,
The drear gloom of winter chases

4

༤་་

From the flower-reviving plain. For their beauties dost thou languish. Oh, be patient but a while; Soon they shall repay thy anguish, With their rapture-breathing smile. Soon thy breast with tender pleasure Soft shall press thy callow young, And in sweetly thrilling measure, Pour a fond maternal song. Lovely bird, thy plaint give over, Hearken to that charming lay; "Tis thy kind attentive lover, Soothes thee from yon walnut spray.) [+

Go, return his fond caressing;

Go, be happy with thy mate; And may every redbreast blessing, or Crown with mutual bliss your state,

ELIZA.

SONNET.-THE ORPHAN BOY.

OFT have I view'd thee with a pitying eye,olli
Child of misfortune, tho' so young in years;
For little knowest thou in this vale of tears,
What shall befall a hapless orphan boy!16
Nurs'd in the lap of love, how hard thy fare,
To be in early infancy bereft

Of father's fond affection, mother's care; 2
And to the ruthless, world's protection left.
But may the liberal hand that soothes

To thee its wonted bounty ne'er deny ofe And those whom fickle fortune favours less,I ܠ Regard thee with a sympathizing eye.

And may kind Heaven, who for the orphan cares
Preserve thy youth, and bless thy riper years.
J. H******SON,

Near Halifax. 1

REVIEW.-Memoir of the Life, Writings, and Character, Literary, Professional, and Religious, of the late John Mason Good, M. D. F. R. S. &c. By Olinthus Gregory, LL. D. Professor of Mathematics in the Royal Military Academy, Woolwich. 8vo. pp. 480.

Fisher und Co. London. 1828. AMONG the numerous individuals, who have rallied round the standard of science in modern days, there are few who sustain a more exalted rank than the late Dr. John Mason Good; and what adds greatly to his honour, fewer still have been more deserving of the fame which they have acquired. Though brought up in the school of Esculapius, the pharmacopoeia was too contracted for his ac.. tive and comprehensive mind. After ranging through the various departments of medicine, and making himself acquainted with its philosophy, theory, and practice, he turned his attention to general literature, to languages, and theology, in each of which he made such a proficiency, as would not have dishonoured a life that had been exclusively devoted to its pursuit.

In England, on the Continent, and in the United States of America, the name of Dr. Good is well known; and among divines, linguists, critics, and physicians, it is always mentioned with the most profound respect. In cases of dispute and difficulty, an appeal is frequently made to his opinions, as to an highly reputable authority; and even those who finally dissent from his conclusions, survey his researches with something more than common admiration.

In

It has been said, that none but an Apelles could paint an Alexander. other senses, some of which are inferior, and others more exalted, a similar remark will apply to Dr. Good and his biographer. No one unacquainted with the diversity of Dr. Good's talents, and the extent of his merit, could give a just delineation of his character. Nor is this knowledge all that his biographer should possess. A similarity of disposition, a congeniality of taste, a mind capable of ranging through the intricacies of science, a habit of close thinking, and of intense application, are all necessary qualifications. To this also must be added, an intimate acquaintance with the manners, industry, and mental vigour of the deceased. He should be an impartial friend, who could wind his way into the most secret recesses of the soul, and, combining thoughts with motives, trace, from their latent springs of action, the varied yet powerful influence which they impart to the ramifications of life in their most remote effects. Happily for the memory of Dr. Good, and for those who may

read the memoir of his life, this impartial friend has been found in the person of Dr. Olinthus Gregory, of Woolwich, an intimate acquaintance of the deceased, and the author of the volume now before us.

This work is divided into three parts, denominated sections. The first treats of Dr. Good's family connexions, early life, con curring circumstances tending to form his character, application to learning, early productions of his pen, methods adopted to acquire useful knowledge, apprenticeship, plans of life, perplexities on entering the world, employment of his time, concurring causes which brought him into public notice, lectures at the Surrey Institution, and his march to the temples of prosperity and fame.

The second part contains an enumeration of his works, interspersed with various observations on their general character, their excellencies and defects. The chief of these works are, "Diseases of Prisons," "History of Medicine," "Translation of Solomon's Song," ‚»«Memoir of Dr. Geddes," "Translation of Lucretius," "Anniversary Oration," "Essay on Medical Technology," "Translation of the Book of Job," "Physiological Nosology," "The Book of Nature," ," "Translation of the Book of Proverbs," and "Translation of the Psalms." From most of these works, two of which are yet unpublished, the biographer has given copious extracts, comparing them, in several instances, with the productions of others who have trodden the same paths, and acquired renown by their enterprising and learned researches.

The third part furnishes a summary of Dr. Good's religious character, chiefly extracted from his latter writings, and his pri vate letters to his friends, to many of which Dr. Gregory has had access. From this portion of the work we learn, that, though blessed with a religious education, under the fostering care of pious parents, in his early days no serious impressions seem to have been made on his mind. After hovering for some time on the confines of infidelity, which his previous education would not permit him to embrace, he adopted the Socinian sentiments; these being then most congenial with his feelings, and less removed from the districts of sceptical philosophy, in the precincts of which he more than half delighted to wander. As years advanced, more light beamed 'upon his mind, but as cautious inquiry marked all his steps, his retreat from this enchanted ground was slow, and unaccompanied by any rapid transition. All his investigations, however, tended to convince him, that he had cast his anchor in a dangerous and delusive

263

haven; and on mature deliberation he came to this conclusion, that without an atonement for sin, which Socinianism discarded, the gospel amounted to nothing more than a system of ethics, totally unsuitable to the moral condition of man. Full of this persuasion, he abandoned his former creed, and becoming acquainted with the Rev. S. Marsden, soon withdrew from his former place of worship. On this occasion many letters passed between him and his former minister, on the subject of his withdrawing from a society with which he had been connected about fourteen years. These letters Dr.

Gregory has inserted in the memoir, and they will be perused with interest by all who can enter into the state of his mind at the period of this eventful crisis.

Nor was it merely in the articles of his creed that the change took place. He saw that genuine Christianity was the religion of the heart, as well as of the life. This internal religion he earnestly sought; and his subsequent writings, letters, and conversation, indisputably prove that he did not seek in vain. Among the papers thus preserved are many dissertations on detached passages of scripture, and several poetical effusions, all of which partake of a devotional spirit, and display a mind sincerely in earnest for salvation, and an experimental knowledge of God. With these principles all his conversation was consistent, and his outward conduct coincided. He felt the influence of religion, and his friends perceived the effects which it had produced.

In delineating the life of Dr. Good, in its three branches, of which we have thus given the outline, Dr. Gregory has animadverted with freedom on the various topics which offered themselves to his view, and in each department has furnished many powerful quotations from the writings of his friend. These, taken collectively, prove, that his industry and application scarcely knew any intermission, that his learning was great and varied, that his intellectual powers were of the most exalted order, and that his piety was founded on a solid basis, alike untinctured by scepticism, superstition, or enthusiasm.

On the excellencies and imperfections of the present authorized version of the scriptures, and the expediency of a new translation, Dr. Gregory has spoken with equal freedom and rationality. Of existing defects he has adduced many instances, and in behalf of a new translation he has argued with much ingenuity and force. On the system of Epicurus, his observations are pointed and judicious, and although his remarks are not very extended, they clearly

264

expose the inconsistencies of his theory, and prove that it is not less repugnant to the principles of sound philosophy, than to the dictates of revelation.

From the varied and valuable assemblage of materials which are concentrated in this volume, we cannot but conclude, that Dr. Good was an extraordinary man, not more distinguished through life for his learning and highly cultivated talents, than remarkable in the evening of his days for the consecration of himself to God. From those who surrounded his bed in his last moments, the account of his state of mind is most pleasing and satisfactory, fully exemplifying that "the end of the good man is peace." The narrative of his closing scene is incorporated in the memoir; and on surveying its mournful yet animating paragraphs, we cannot but exclaim, "Let me die the death of the righteous, and let my last end be like his."

""

From an Essay on Providence, both general and particular, by Dr. Good, which his biographer has inserted in this volume, we had intended to give some extracts, but this can scarcely be done without mutilating its symmetry, and weakening its force. Similar observations will apply to Dr. Good's reasonings on the varieties, both in aspect and complexion, that appear in the different tribes of the human race. In each ease the arguments are so closely interwoven, and hang in such a state of dependence on each other, that extracts suited to our purpose, could be torn from their connexion by nothing short of sacrilegious hands; and to insert a sufficiency to do justice to either subject, we have no room. On some future occasion, these extracts may enrich pages.

Our

Viewing Dr. Good in his combined character as a medical writer and practitioner, as an adept in science, as an able cultivator of general literature, as a poet, a man of powerful intellect and great learning, and above all as a genuine Christian, we cannot but consider him as an honour to the nation which gave him birth. Memoirs of such men are of no small importance to the cause of science, of moral truth, and of revelation. Their utility must, however, greatly depend upon the talents and fidelity of the biographer to whose care they are consigned. The memoir before us has been confided to able hands; and as the researches of Dr. Good may be considered as both ornamental to the community, and beneficial to its interests, we cannot but congratulate the public, on its having fallen to the lot of Dry Gregory to narrate his history, to review his publications, and to delineate his character

It is on this ground, that the author has laid the foundation of the work before us.

THERE is something in the title of this work, which, though admirably calculated to awaken the reader's attention, will appear insufficient to satisfy his inquiries. To a superficial observer, the phrase "Principles of Self-Knowledge, may seem to bear but little affinity to "An Attempt to demonstrate the Truth of Christianity" but when we proceed to examine the ideas which the author attaches to these words, we shall find that they are neither indefinite nor equivocal.

After endeavouring to trace the origin of this venerable apophthegm, "Know thyself," through the regions of antiquity, without being able to call either Thales, Chilo, Solon, or the oracle ofApollo, its legitimate author, Mr. D. appeals to Plato and Cicero for the extent of its import, the result of which he thus states:

It includes the knowledge of every relation in which man can be placed, either with respect to his Creator, or his fellow-creatures; and that not only during the scanty period of this passing scene, which is adapted to our bodily state; but even during the evolutions of endless dispensations, which are the proper field of action for a neverdying soul, and for which the present world can be no other than a preparation."-Vol. I. p. 62. "A demonstration of Christianity has always been a desideratum in the religious world; but if expectation will not be satis. fied with any thing short of that which is founded upon mathematical principles, disappointment must remain, through time, the companion of her days. Leaving this restricted sense of the term, and taking it in its more enlarged signification, as implying "indubitable proof," we find from the volume before us, that it has been used by the author with much propriety, and applied to the subject of his investigations with great success. On facts transmitted from antiquity through the medium of historical testimony, mathematical demonstration never can be attained; and he who will not be convinced by any other evidence, must remain sceptical through life, as to the existence of all past transactions. On subjects of moral certainty, the evidence must be suited to their nature; and he who expects more, demands a species of proof of which the subject is not susceptible, and by so doing renounces his claim to rationality.

111.-VOL. X.

The author informs us in his preface, that the idea of this essay was first suggested to him by reading the proceedings in the trial of Mr. Carlile for blasphemy. It was boldly contended by him, that the scriptures had demoralized the world, that they were the cause of all the crimes that existed, and were in fact the words of the devil, and not the words of God.

"The court who tried him could only inquire into his offence juridically; and could not, with any propriety, examine the subject of Christianity theologically. They could only cousider it as being the established religion of the land, and then try whether he was guilty or not guilty of any offence against the law as it stood. The merits of Christianity were, therefore, but very slightly touched on by the court; though the defendant, by immoderately pressing his right of defence, had an opportunity of reiterating his impieties against it. This placed the court in the most delicate situation, between anxiety to render impartial justice to the man whose offence they were trying, and their duty not to allow him to make that trial a vehicle for further blasphemy. While he, at the very time he was availing himself of their for bearance, asserted, that they had stopped him in his full defence, and that they had done so because they were conscious that Christianity could not bear the test of reason and inquiry.

"I have, therefore, ventured to take up this question in that very way in which the court were precluded from considering it; and have endeavoured to shew that Christianity, so far from not being able to bear the test of reason, is in her sublimest doctrines consistent with reason, and does in fact guide reason to her brightest attainments. But I have done this, not by contemplating the Christian religion as a mere established, political thing; for the events of that trial may convince any one, that religion never appears in a position more assailable by infidelity, than when she is considered only as the legal establishment of the day. Mere political religion may be nothing better than priesteraft and hypocrisy. Nor have I considered Christianity merely as a scheme of moral doctrine, because this would be but a very imperfect and degrading view of it, and would relinquish all those peculiarities of the gospel system in which its strength really lies, and which render it necessary to man's salvation. But I have taken Christianity as it is given us in scripture; being satisfied, that the entire uncorrupted gospel is alone that against which nothing can prevail.' Preface, p. ix.

From this historical sketch, and luminous avowal of the author's intention, we are prepared for investigations that shall be at once comprehensive and recondite; in which, theories will be examined, objections stated, and fairly met; and argument and reason adduced in favour of those important propositions which the author underto

S