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" In grief we know the worst of what we feel, “ But who can tell the end of what we fear? “ Grief mourns some sorrow palpable and known, “ But fear runs wild with horrible conjecture." “ I'll teach thee how to bear it; I'll grow proud, “ As gentle spirits still are apt to do “ When cruel slight or killing scorn assails them. “ Come, virgin dignity, 'come, female pride, “ Come, wounded modesty, come, slighted love, “Come, conscious worth, come, too, O black despair !" “ This compound of strange contradicting parts, “ Too flexible for virtue, yet too virtuous “ To make a flourishing, successful villain. 66 Conscience! be still; preach not remorse to me; “ Remorse is for the luckless, failing villain. “ He who succeeds repents not; penitence 6 Is but another name for ill success. “ Was Nero penitent when Rome was burnt? “ No: but had Nero been a petty villain,

Subject to laws and liable to fear, “ Nero perchance had been a penitent. • He comes :

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makes him all “ Oh for a flinty heart that knows no weakness, “ But moves right onward, unseduc'd by friendship, 66 And all the weak affections !”

« This giant sin, whose bulk so lately scar'd-me, “ Shrinks to a common size; I now embrace “ What I but lately fear'd to look upon. “ Why, what a progress have I made in guilt! “ Where is the hideous form it lately wore? “ It grows familiar to me; I can think, “ Contrive, and calmly meditate on mischief, “ Talk temp'rately of sin, and cherish crimes “ I lately so abhorr’d, that had they once “But glanc'd upon the surface of my fancy “I had been terrified. Oh wayward conscience ! Too tender for repose, too seard for safety!"

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“ Draw thy dun curtain round, oh, night! black night! “ Inspirer and concealer of foul crimes ! “ Thou wizard night! who conjur'st up dark thoughts; • And mak'st him bold who else wou'd start at guilt! “ Beneath thy veil the villain dares to act “What in broad day he wou'd not dare to think. “Oh, night! thou hid'st the dagger's point from men, « But cans't thou screen the assassin from himself? “ Shut out the eye of heaven? extinguish conscience ? “Or heal the wounds of honour? Oh, no, no, no!"

« One crime makes many needful: this day's sin 6. Blots out a life of virtue." From the Inflexible Captive.

“ Let honour be the spring of all our actions, “ Not interest, fathers. Let no selfish views “ Preach safety at the price of truth and justice.”

« In laurels or in chains “ 'Tis the same principle; the same fix'd soul, “Unmoy'd itself, tho' circumstances change. The native vigour of the free-born mind, “ Still struggles with, still conquers adverse fortune; • Soars above chains, invincible tho' vanquish’d.” Misjudging youth! learn, that like other

men, “ I shun the evil, and I seek the good; " But that I find in guilt, and this in virtue,"

“ I have no need of oracles, my son; 6 Hanour's the oracle of honest men." " We live on honour-'tis our food, our life, ". The mative, and the measure of our deeds! 56 We look on death as on a common object; “ The tongue nor faulters, nor the cheek turns pale, “ Nor the calm eye is moved at sight of him “ We court, and we embrace him undismay'd; “ We smile at tortures if they lead to glory, “ And only cowardice and guilt appal us.

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I have almost always disliked novels and all imagined characters, and no work affords greater instruction than real history and actual biography. The dialogue of comedy gives me some pleasure, but real dialogue more. That between Mrs. More and Mrs. Yearsley, being true, much gratified me; and I clearly perceive that Mrs. Yearsley, unless it be a little defect in the art of grammar, was by far the superior woman.

That she is in dignity of mind is evident; that she is so in integrity admits of no question. No poem of H. More's exhibits so much genius, or of the true poetical spirit, as Mrs. Yearsley's Soliloquy and Sensibility. The one is an original genius; the other, Mrs. More, has acquired abilities, by much application and study.-Let the


of each on Sensibility be compared.

Having finished what I had to say on Mrs. More, as a poet, I will now conclude, by quoting the superior judgment of my relation, Peter Pindar, Esq. one of the first critics of the day, to confirm and justify the opinion I have uniformly given of her merits. “ Miss Hannah may be aptly term'd a hen,

“ Who sits on pheasant's eggs, to kindness prone, “ Hatches the birds, a pretty brood; but then,

“ Weak vanity! she calls the chicks her own.
Lo, for the laurel prize Miss Hannah starts !

“ But Nature to Miss Hannah's heels unkind, “ The hopes of honour and of glory thwarts !

“ Left is Miss Hannah far, yes, far behind.

“ Miss Hannah's heels are greasy, let me say;

“ Miss Hannah's heels are very stiff indeed: “ Her form is rather fitted for the dray,

“ Than on NEWMARKET turf to shew a speed."


IN the History of Mr. Fantom she endeavours to ridicule and render philosophy contemptible. She does not give him a uniform bad character; she allows him some excellencies, but these excellencies she makes vices. Narrowness of mind, ignorance, bigotry, priestcraft, public good, the love of mankind, and, strange to tell, benevolence, are all equally vices. She describes Fantom as “ desirous of seeing himself at the “ head of a society of his own formation and pro

selytism; the supreme object of a philosopher's « ambition!” This character is well illustrated, indeed, in her own conduct of Sunday-schools. Whatever Fantom began with, he was sure in his conversation to end with a “pert squib at the bi“ ble, a vapid jest on the clergy, the miseries of “ superstition, and the blessings of philosophy.” Whatever mischief false notions of political philosophy may have done, the lamentable effects of superstition in all ages of the world have been grievously felt; and the direful effects of Mrs. More's late proceedings at Blagdon and elsewhere, her underhand and subtle means to propagate and maintain a non-descript system of fanatical mysticism, are a proof that this story was written with some view.

I will not do her the injustice to say that she appears to have no regard for religion. On the contrary, she makes great professions ; but her religion, if in reality she has any, is far from rational; it is not the religion of the bible. She is a woman of understanding and knowledge; and, therefore, there is room to suspect, that, on account of her subtle, pragmatical character, religion in her is craft and cunning, otherwise, with her information, her religion would appear more rational, and therefore more scriptural,

Under the character of Trueman, she has a quarrel with NATURE, which he personified. But is. not God personified in the scriptures and in our daily speech? Although his necessary existence excludes all relation to one place more than another, and that he is equally present every where, still that and every other attribute, except his moral, are altogether incomprehensible to us; and our personification of nature, or of God, is because our faculties are too imperfect and finite to conceive or reason concerning the Supreme Being: From our daily and constant observation, and the latest improvements in natural knowledge, we are convinced that the energy and power constantly and regularly exerted in every part of the universe, is

necessary for the support and cohesion of the parts of matter, and that this energy, this law of matter, this law of the universe, this law of nature, is God, in the heavens above, and in the earth

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