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We have taken the trouble of forming this long list of Hudibrastic heroics, for the sake of nipping in the bud a practice so fraught with ridiculous consequences to serious poetry. In the case of a writer of less poetical promise (if we may so express ourselves) than Mr. Hunt, we should have been satisfied with referring to so glaring a fault, or with adducing a few instances of it: but here we have judged it right to bring the whole head and front of the offending" together at once before the reader, that he with us may bear witness against Hudibras, Heroism, and Hunt, in the questionable shape in which they now appear.

We proceed to other irregularities.

6 • Ah-yes- -no- 'tis not He- but 'TIS THE SQUIRES Who go before him as his pomp requires.'

A pin-drop silence' is a milliner's phrase. We'll • pass the followers' is a good dramatic freedom, perhaps : but it will not be admitted even in the infant epic. The multitude who got in clumps' is vulgar. The truth was this' led us to expect "facts are facts," shortly following.

"The truth was this

The bridegroom had not come,
But sent his brother proxy in his room.'

Quaint and cool enough.

And all great pity thought it to divide

Two that seemed made for bridegroom and for bride.'

Clear and concise.

The proxy, turning midst the general hush,
Kissed her meek lips, betwixt a rosy blush.'

Agreeable.

'He kept no reckoning with his sweets and sours.
He'd hold a sullen countenance for hours.'

Disagrecable.

• Some

• Some tastes there were indeed, that would prefer

Giovanni's countenance as the martialler.'

There is a road between Ross and Gloucester, called "The Devil's Back Bone," which we conceive to be smooth in comparison with the preceding couplet.

Yet there was nothing in it one might call

A stamp exclusive or professional.'

We shall not hunt out any more foibles. Let the author weigh our praise and blame, and be admonished by the balance.

ART. IV.

Sermons, by Archibald Alison, LL.B., &c. Vol. II. 8vo. 12s. Boards. Longman and Co. 1815.

Ir is not often that we have occasion to notice the writings of an author who, in so short a period of time, appears to have attained so elevated a rank in the public estimation as Mr. Alison has acquired; nor is it from the casual and unsatisfactory testimony of a few readers of sermons, or compilers of theological tracts, that he has gained this "well earned fame," but from the unanimous and stable suffrages of all the true friends of religion. The most orthodox have been compelled to admire even when they have been searching for opportunity to censure; while zealous religionists have been carried away by his devotion, and deliberate reasoners have been roused by his eloquence. Apparently, indeed, this author's style of writing is singularly adapted to find admirers among persons of every variety of religious persuasion. In his masterly hands, religion is always the messenger of mercy: her lessons at all times accord with the natural feelings of the human heart; and her office is to console and enlighten, to encourage and forewarn her hearers.

We had the pleasure of noticing Mr. Alison's first volume. of sermons in our Number for December 1814, p. 352.; and the impression left on our minds by an attentive perusal of those discourses induced us to adjudge to their author, if not equality, at least proximity of rank with his celebrated compatriot Dr. Hugh Blair. Indeed, with all the same graces of language, and the same exquisite powers of persuasion, which were so peculiar to the Professor, the present writer has surely less artifice, and less appearance of studied elegance; and, if he does not proceed pari passu with his rival in classical terseness and sententiousness of style, he surpasses him, we think,

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in glowing animation and brilliancy of oratory. We have indeed heard it said that the sermons of Alison, though admirable as a specimen of the beauties of language, and as a display of intellectual endowment, are by no means calculated to serve as models for imitation to inexperienced divines: but it should be remembered that he wrote with the view of teaching others not how to write but how to act: not of instructing his youthful brethren in the art of composing sermons, but of impressing on the minds of all his hearers the sanctity of gospel-truth, and the imperious obligations of moral duty. He seems very wisely to have considered that, though minds which nature has formed for serious reflection may not require truth to be pourtrayed otherwise than in her native unadorned beauty, yet it is proper that to the generality of mankind she should appear with the accompaniments of elegance and grace, and arrayed, not indeed in ornamental superfluities, but in the chaste habiliment of eloquent persuasion. The age, we fear, has elapsed, in which the piety of the heart was alone sufficient to enkindle and keep alive the attention of the understanding; and in which the simple statement of sound but unpolished reasoning was considered as the only requisite for obtaining assent to the grand doctrines of our religion.

We must hasten, however, to the analysis of the volume before us, which consists of twenty-three discourses on the following subjects: i. and ii. On Religious Education.— iii. iv. and v. On the Lord's Prayer. vi. On the Example of our Saviour's Piety.-vii. On the Evidence which arises from the Nature and Character of the Gospel.viii. On the Evidence which arises from the Progress of the Gospel.ix. On the Evidence which arises from the Jewish Revelation. -x. On the Evidence which arises from the Accomplishment of Prophecy. xi. On the Love of Excellence.xii. On the Dangers of moral Sentiment, when not accompanied with active Virtue.-xiii. On the moral Dangers of the Society of great Cities. xiv. On the Importance of Religious Example.-xv. On the Importance of the Education of the Poor.-xvi. On Instability of Character. -xvii. On Stability of Character. -xviii. xix. and xx. On the Parable of the Prodigal Son.-xxi. On Repentance before Heaven.— xxii. On the Power of Christian Faith.-xxiii. On our Saviour's Ascension.

From this statement, it will be seen that the subjects of the present set of sermons are more invariably of a religious nature than many of those which we had occasion to notice in the preceding volume. Greatly as we were struck at the time

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by the display of eloquence, which many of the author's politico-religious exhortations contained, it appeared to us that their places might, in a few instances, have been advantageously supplied by others, equally animating, on any of those more vitally important topics which are diffused over the vast field of theology. Repetition, we think, is the principal and perhaps the only fault to be remarked in Mr. Alison's writing. Interesting as is the juvenile part of the audience at the Cowgate Chapel, we are rather too frequently reminded of these "laddies of Caledonia," going and coming from home to school, and from school to home, at the stated periods of term-time and vacation; and we have also occasionally too much repetition of the same turn of phrase, and the same scriptural allusions. These, however, are blemishes of a very minor cast, and amply redeemed by the solid excellences of every kind which pervade the whole body of the work. On the important subject of religious education, and the necessity of making scriptural studies a prominent feature in every seminary of instruction, Mr. Alison is particularly happy:

There is no book (as you all must have observed) so acceptable even to "the little children," as that which records the history of Jesus Christ, and the incidents of his life. The plainness of the language, the familiarity of the events, the progressive interest of the story, and the simplicity of the principal personages, are all adapted to the character of their minds; and lead them on to truth, in a way so artless and unpretending, that they are unconscious of any thing else but interest in the narration. It is still more remarkable, that there is no character so intelligible or so affecting to the infant mind, as that of their Saviour. Into the character of those whom the world calls great, they do not and cannot enter. But the character of the Saviour of the world is one which they understand, I believe, much better then the world itself. Its simplicity accords with what they feel within themselves; its goodness with what they as yet believe of the world around them. In his wisdom there is so little pretension, in his actions there is so little effort, that they approach him with affection like one of themselves; and though they read the story of his sufferings with tears, they are tears that are mingled with admiration, and which dry up in exultation, when they witness his triumph over death, and over all the power of his enemies. "Suffer the little children to come unto me," it is never to be forgotten, are his own pathetic and paternal words. They signify, that "the little children" are dear to him, and that He is acceptable to them. They signify, that while the waters of baptism are poured even upon the cradle of humanity, the moment they leave it, the arms of a friend and of a Saviour are prepared to receive them. They signify, but too prophetically, that times would come when the folly and the presumption of man would find out other and artificial modes of education, when the young would not be "suffered," but "forbid to

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come to Him;" and they seem even to supplicate the Christian parents of every future age, to "suffer their little children to come to him," with the earnestness of a dying father, who fears that his children may fall into weaker and unwiser hands.'

In the second discourse on the same subject, the author divides religious instruction into two branches: the object of the one being to inculcate the love of God, and that of the other the love of our neighbour. Having before spoken, in general terms, of the importance of fixing impressions during the season of infancy, he now supposes the mind to have made some progress, and reason some advancement. He therefore recommends that the understanding should be forthwith directed towards the attributes and perfections of the Almighty Father of the human race; that the doctrines of man's fall from innocence and happiness should be gradually developed ; that the mercies of the Divinity should be shewn in the bene ficent purpose of redemption; and that all the means should be clearly illustrated, which the Almighty employed for the accomplishment of this great design. On the principle of a rational belief in the superintendance of an all-powerful agency, and on the basis of that love with which such a belief must fill the mind, Mr. Alison lays the foundation of the love which we are bound to exercise, as well as feel, towards every creature of the same system:

If they have approached with joy the throne of the universal Father, teach them, then my brethren, in the first place, that it is their first duty to love every thing that He hath made; that every form which bears "the image of God," is their brother, and that every being that is dear to Him, ought also to be dear unto them. -If they have looked with adoration at that perpetual care by which the universe is mantained, " and in which every thing lives and moves, and has its being;" tell them that they also are members of this mighty system; that on them too some beings depend for happiness or joy; and that the noblest career they can run is that of being "fellow-workers with Him" in the welfare of his creation. If their hearts throb with gratitude for all the blessings which His bounteous hand has shed upon them, tell them that there are blessings also given them to bestow; that life has every where tears which their hands may wipe away; and that the path of man, on which Heaven looks down with most approving joy, is that of those "who are merciful as God is merciful."

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If, in another view, they follow with glowing hearts the history of their Lord, remind them, that it was not in scenes of splendour or of indulgence that his life was passed; that it was not "to be ministered unto" that he came, "but to minister;" - to heal the sick, to relieve the poor, to comfort the afflicted, — to instruct the ignorant, to suffer for the wretched. Tell them, that it is through such scenes their lives also must pass; and that, go where they will, they will find the sick to heal, the poor to relieve,

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