The Poetical Works of ... Robert Montgomery. New edition, carefully revised by the author

Front matter

THE POETICAL WOl.KS OF ItOBEliT MONTGOMERY, M.A. THE POETICAL WORKS OF ROBERT MONTGOMERY, M.A. Oxon. COLLECTED AND REVISED BV THE AUTHOR. LONDON: CHAPMAN AND HALL, 193, PICCADILLY. 1854. LONDON : BIIADCL'RY AND tiYAKS, PR1KTERS, WHJTEFRIAIiS. "God Himself is Truth; in propagating which, as men display a greater integrity and zeal, they approach nearer to the similitude of God, and possess a greater portion of His love." — John Milton. ' ' Lux crescit indies : per ad versa ad victoriam enititur veritas : multis de rebus posteritas aliter judicabit. 0 Deus ! Tu6 judiciO stat caditve, quicquid stat vel cadit : quod per me operari dignatus es, tuere : lectorum et mei miserere. Tibi est gloria, et esto in perpetuum ! " — Bengel. Several works of the author's having been for some period out of print, an opportunity offered itself for publishing a collected edition of his poetical works in one volume, and the result is now before the public in the present volume.

The different poems of which this edition consists, for several reasons, are not arranged in chronological order ; they com mence with " The Omnipresence of the Deity," which was written in the author's nineteenth year; and are followed by "The Christian Life," his latest production in a lengthened form. Each poem has been diligently revised ; and that one (" Luther ") which, from its peculiar difficulties, seemed to require the most elaborate revision, has been extensively corrected ; and, in many places, re-written and newly arranged. " Commenta opmionum delet dies ; Naturæ judicia confirmat," is a Ciceronian maxim equally useful for authors and readers to recollect and apply : and since a long preface is an infliction few people like to endure, the writer will be as brief as decorum will allow, on the present occasion.

Each of the works contained in this volume is accompanied by the Preface which originally introduced it to the world, and is best calculated to explain the nature and design of what is there attempted. Hence, a few general remarks are all which shall now be obtruded on the reader. The late accomplished scholar and critic, Kerchever Arnold,* in * In his "Theological Critic. VI GENERAL

Preface

. a comment on " The Christian Life," said that, " with the exception of "Wordsworth, few writers had experienced extremes of criticism equally with the author of that volume." How far or not this was correct, others will decide ; but if the reader desires to have one illustration of what Arnold meant, he has only to compare the criticisms on Poems which appeared more than twenty years ago, from the pen of Professor "Wilson in the pages of "Blackwood's Magazine," with reviews on the same works, in its Northern cotemporary. One thing is undeniable, viz., to a vast extent the history of Criticism abounds with examples of condemnations reversed, and approvals unconfirmed. The proper effect of this fact is, not to provoke sardonic triumph on the one hand, or splenetic ill-humour on the other : but, modesty of mind ; diffidence in pronouncing our opinions ; and that genial state of heart which prompts us rather to encourage effort than depress it, — these are among the moral benefits which this contrast between individual strictures and popular decisions, is calculated to produce.

Some of the poems which this volume contains, have stood the test of nearly a quarter of a century ; and under the protection of this fact, an author can scarcely be accused of unseemly confidence in expressing his hope, that such productions cannot have entirely failed in finding a welcome in the catholic sentiments, and a home in the common heart, of Mankind. Differ as we may in our standards of individual taste,* it will * A true critic is an intellectual benefactor to mankind ; and in the priesthood of Letters, no function ought to be considered more sacred than that of conscientious criticism. But it cannot be denied, something more than intellectual power, correct taste, dialectic skill, and classical erudition, are required for the constitution of such a critic ; and that is a principle of moral elevation and sacred rectitude, which lifts them above what is conven tional, into the pure region of ideal Beauty and abstract Truth.

Meanwhile, all who appreciate mental culture lament to see Criticism lose its legitimate influence; and to hear, when works are eulogised, the ordinary question— "Who is the friend ?" when they censure— "Who is the foe's" Many palliations may be offered for such a state of things; among them, not the least would be, the ever-recurring novelties in the world of publication, which defy the energy of the most honest reviewer to overtake their number, and appreciate their claims. Let it be also remembered, we are living not only at a period of great intellectual excitement, but when the deepest Problems and most difficult Questions of our common Humanity, are being analysed around us. Hence, there are few volumes which can be discussed simply and exclusively on the basis of their own isolate merits.

They impinge upon a myriad associations ; and the critic, with every desire, perhaps, to be impartial, is unconsciously swayed by one-sided influences derived from political bias, personal feeling, or sectarian prejudice. Meanwhile, looking to our common nature' remembering our Fatherhood in God, our Brotherhood in Christ, and His Mystical Body the Church, our safest excess is on the side of charity, when we pronounce a critical judgment upon the writings of others. It is easy to be severe ; but always noble to be admitted by the varied schools of Criticism, that, after all, Public Appreciation is the ultimate Judge by whose decisions writers, whether in prose or verse, are permanently affected. Every author must be be just. We may think it right to chastise arrogance and expose pretension; but let it never be forgotten, he who wilfully commits intellectual injustice, is a moral criminal.

He writes, indeed, behind the Press ; but he acts before his God ; and is, therefore, as truly responsible for the influence he exercises in printed words, as he is for the example he exhibits by personal character. Much, perhaps, of what now appears arbitrary and capricious in criticism upon the Fine Arts, would be removed, if the Judgment to which they are submitted were better trained for the office it attempts to fulfil. But, unfortunately, a profound work on the Principles of Taste and the Philosophy of Criticism, is a boon yet to be conferred on English Literature. At present, there seems to be no common standard, no decisive test, unto which a final appeal can be made. All seems to be accidental preference ; or individual caprice. Of course, we are not unmindful of Lord Kaimes' "Elements of Criticism," "Blair's Lectures," &e. ; but neither of these works approaches to the philosophy of Criticism and Taste.

Thus, in the present state of diffused literature, a youthful reader, who has a modest fear of his own powers, and desires to have the taste disciplined and judgment guided by our leading Reviews, finds himself in a frequent dilemma; that is to say, he perceives the same work which is eulogised as a masterpiece of intellect by one critic, denounced as the perfection of imbecility by another ! and, in either case, he is ingenuous enough to believe, that these contrasted judgments are pronounced with candour and discrimination. Now, at this point of intellectual experience, a comprehensive Treatise on the true Principles and Philosophy of Criticism would be a refuge to which he might resort, for guidance and instruction. But the limitation of a mere note will not allow us to proceed ; we will, therefore, terminate it by adducing one or two extracts bearing upon the general subject from writers of acknowledged authority.

Dugald Stewart, in his "Philosophical Essay," (p. 428, &c.,) observes, "Although, in ancient languages, the word 'Taste' was certainly not employed in that metaphysical acceptation which has now become so familiar to the ear, it is evident that the analogy which led to the metaphor did not entirely escape the ancient critics. Quintilian, iu particular, speaking of this very power, observes, 'that it is not to be communicated by instruction any more than the sense of taste or smell.' (?) And with respect to some of its objects, he tells us, 'they are perceived by a latent 'judgment of the mind, resembling tht decision of the palate.' ' Quod sentitur latente judicist, velut palato.' " The same delightful Essayist, also, quotes a curious passage from the "Theætetus" of Plato. "There is no question," says Socrates in this Dialogue, "concerning that which is agreeable to each person, but concerning what mill in time to come be agreeable, ofwhich all men are not equally judges.

You and the coolmay judge of the dish on the table equally well; but while the dish is making the cool: can better foretell what will ensue from this or that manner of composing it." How exactly does this coincide with that remarkable expression which Lord Chatham applied to the taste displayed in landscape gardening, when he spoke of its "prophetic eye." Again, Stewart thus alludes to morbid fastidiousness and one-sided individualism, in criticisms on the Fine Arts : ' ' The tragedy of Douglas (says Gray in one of his letters) has infinite faults ; but there is one scene (that between Matilda and the old peasant) which strikes me blind to all tin: defects: * * * Such also was the feeling which dictated a memorable precept of La Bruyere, of which I will not impair the force by attempting a translation. 'Quand une lecture vous 61eve l'esprit, et qu'elle vous inspire des sentimens nobles et courageux, ne cherchez pas une autre regie pourjugerde l'ouvrage; il est bon, et fait de main de Ouvrier.' How different both sentiments, from that fastidiousness of Taste, by an affectation of «hi_h it is usual for little GENERAL

PREFACE.

. inwardly conscious how far or not his aims are noble, his inspirations pure, and his mental endowments consecrated to the sacred function of glorifying their Divine Original, by promoting the real elevation of mankind. If indeed "whatsoever things are lovely and of good report" (Phil. iv. 8) actuate his energies, and inspire his faculties, then may he boldly endeavour to fulfil the Mission of mind unto which he conceives himself called. Under the banner of those sublime words, " None of us liveth to himself" (Rom. xiv. 7), let him be faithful to his Conscience and his Creed; and leave the issues with Sim in whose hands our destinies both for time and eternity repose. Nam pro jucundis aptissima quæque dabunt Di Carior est illis homo quam sibi ; Permittes ipsis expendere numinibus, quid Conveniat nobis, rebusque sit utile nostris.* minds to court the reputation cf superior refinement!"

(p. 464). In producing, however, this fastidiousness, whether affected or real, various moral causes, such as jealousy, rivalship, personal dislike, or the spleen of conscious inferiority, may conspire with the intellectual defects which have been mentioned ; nay, the same moral causes may be conceived to be so powerful in their influence as to produce this unfortunate effect in spite of every intellectual gift which nature and education can bestow. It is observed by Shenstone, that " good taste and good nature are inseparably united ;" and although the observation is by no means true when thus stated as an unqualified proposition, it will be found to have a sufficient foundation in fact to deserve the attention of those who have a pleasure in studying the varieties of human character. One thing is certain, "that as habitual deficiency in good humour is sufficient to warp the decisions of the soundest taste, so the taste of an individual, in proportion as it appears to be free from capricious biases, affords a strong presumption that the temper is unsuspicious, open, and generous."

(p. 465.) On the difficult subject, whether Taste be an ultimate principle, and as to what constitutes its absolute Standard, Blair speaks with much truthful discrimination in the following passage. ("Lectures," vol. i.) — "Taste is ultimately founded on an internal sense of beauty, which is natural to man, and which, in its application to particular objects, is capable of being guided and enlightened by reason. Now, were there any one person who possessed in full perfection all the powers of human nature, whose internal senses were in every instance exquisite and just, whose reason was unerring and sure, the determination of such a person concerning beauty, would be a perfect standard for the taste of all others. But as there is no such living standard, no one person to whom all mankind will allow such submission to be due, what is there of sufficient authority to be the standard of the various and opposite tastes of men ?

Most certainly there is nothing but the Taste, as far as it can be gathered, of Human Nature. Ttiat which men concur the most in admiring, must be held to be beautiful. His taste must be held to be just and true, which coincides with the general sentiments of men. In this standard we must rest. To the sense of mankind the ultimate appeal must ever lie in works of taste. If any one should maintain that sugar was bitter and tobacco sweet, no reasoning could avail to prove it. The taste of such a person would infallibly be held to be diseased, merely because it differed so widely from the taste of the species to which he belongs. In like manner, with regard to the objects of sentiment, or internal taste, the common feelings of men carry the same authority, and have a title to regulate the taste of every individual."— (pp. 38, 39.) * Juv.

Sat. 10. If, in the pursuance of such hallowed purpose, he awakens abiding echoes in the heart of Humanity, he will be grateful unto the Supreme Author of good. If, on the contrary, he finds he has overrated his powers, and does not reach the goal where he hoped to arrive, he must endure the result with Christian resignation. Although he has not succeeded in procuring fame, let him remember no public career is a failure, if the Intellect has been trained, and the "Will disciplined, by purifying labour and elevated effort. Indeed, compared with the spiritual expansion of a man's own nature, how worthless is mere reputation, were it possible to be wide as the universe, and lasting as eternity ! Constituted as our fallen world is, the proud achievements of intellect, apart from all moral consideration, will never cease to fix and fascinate the regards of mankind.

But, He who " made himself of no reputation," has revealed unto mankind a "more excellent way" in those awful words, which prophetic Conscience reverberates : " What shall it profit a man, if he shall gain the it-hole world, and lose his own soul . " One point remains, unto which the author may now be permitted to refer. In a series of poems extending from the verge of boyhood unto mature life, it must be expected, during so long a period, a writer's sentiments and opinions on themes of vital interest will undergo various modifications, and exhibit corresponding developments. In the present instance, it would be uncandid not to confess, that the catholic Attributes of the Church, and her Sacramental connections with the One Almighty Head of His Mystical Body, when the author published his early poems, were almost doctrinally ignored and popularly forgot.

Hence, between his first and last production, a theological reader will detect expressions and thoughts which attest the power and presence of those Spiritual Influences awakened around him, during the period referred to. But surely, it would be a harsh injustice to brand all modifications of religious Sentiment as apostacies ! Supposing them to be a conscientious growth of our spiritual and intellectual Being, and controlled by those supernatural aids, obtained by all who seek them in faith and prayer, — no honourable mind will condemn them as mere inconsistencies. More or less, such variations in mental and moral life are almost inevitable. Again : no author who com pares what he wrote at nineteen, with what he has published at forty, can realize the comparison without a feeling of self-correction.

If he be a devout mun, he will at once confess, that had some of those high and hallowed Themes to which his youthful powers were consecrated, been deferred to a later period of life, he would have discussed them with X more reverence, fullness, and depth, than his earlier pages now exhibit. But, perhaps, it may be replied, although this regret is, in a moral respect, a sound one, it is both useless and unphilosophical. According to the will of Providence, a man can no more forestall his intellectual development, than he can anticipate his physical vigour. Each is analogically subject unto time and experience ; and depends upon those gradational laws by which mind and body are changed and controlled. The writer will now conclude these imperfect remarks by appending a letter from the poet Wordsworth,* in relation unto that manly spirit of mental independence an author should exhibit towards his own pro ductions.

It was addressed unto him nearly twenty years since, in reply to an epistle written under extreme dejection ; and will be found full of dignity, sobriety, and good sense. The eulogistic paragraphs on " The Omnipresence," &c, are omitted ; and those portions alone retained which may be as suggestive to some of his youthful contemporaries, as the author trusts they proved unto himself. The Preface unto which Wordsworth alludes, will be found in the present volume ; and serves to introduce an edition of " The Omnipresence of the Deity," published in 1835. From " Memoirs of Wordsworth," vol. ii. p. 294. "February, 1S35. " In your letter, for which also I thank you, you allude to your Preface, and desire to know if my opinion concurs with yours on the subject of sacred poetry. That Preface has been read to me, and I can answer in the affirmative ; but, at the same time, allow me frankly to tell you, what most pleased me in that able composition is to be found in the few con cluding paragraphs, beginning,—' It is now seven years since,' &c " I cannot conclude without one word of literary advice, which I hope you will deem my advanced age entitles me to give.

Do not, my dear sir, be anxious about any individual's opinion concerning your writings, how ever highly you may think of his genius, or rate his judgment. Be a severe critic to yourself, and depend upon it no person's decision upon the merit of your work will bear comparison in point of value with your own.' Yrou must be conscious from what feeling they have flowed ; and how far they may, or may not, be allowed to claim, on that account, permanent respect. Above all, I would remind you, with a view to tranquillize and steady your mind, that no man takes the trouble of surveyinoand pondering another man's writing with a hundredth part of the care which an author of sense and genius will have bestowed upon his own. Add to this reflection another, which I press upon you, as it has supported me through life, viz., that posterity will settle all accounts justly ; and that works which deserve to last will last ; and if undeserving this fate, tbe sooner they perish the better.

" Believe me to be faithfully, " Your much obliged "W. "WORDSWORTH." Por the able and accurate Index which accompanies this edition of his collected Poems, the author is entirely indebted to the taste and judgment of the Rev. John Twtceoss, A.M., &c. CONTENTS. Page THE OMNIPRESENCE OF THE DEITY 1 THE CHRISTIAN LIFE 27 THE IDEA OP GOD 29 GOD CREATES 30 OUR DDTT IS OCR GLORY 31 THE FIRST MAN 3- MIND OF LITTLE CHILDREN 33 SOOTHING CHARM OF TIME ...... .... 34 CHRIST THE GRAND REFUGE 3o ROWER OF THE DEAD 36 BODILY SUFFERING 37 GOD'S IMAGE 38 THE DYING GIRL .39 THE HOSPITAL , .... 40 SOCIAL, AND YET ALONE 41 GREAT UNTRUTH " THE WEEPING CHRIST "13 VANITY OF ALL CREATED GOOD 44 VOICE OF GOD IN THE COOL OF THE DAY 45 GOD'S CURSE UPON THE GROUND ... 46 WEEP NOT FOR THE DEAD 47 GLORY OF DEPARTED SAINTS '*• THE RELIGION OF SOLITUDE 4S FIRST EXILES 49 MODERATION •*■ INFANCY IN HEAVEN 51 DIVINE WALK °J STRIVE NOT WITH THE SPIRIT J3 A believer's WISH 54 HERE WE HAVE NO ABIDING HOME 00 OUR TRUE COMPANION •jb OUR MORROWS BELONG To GOD 57 SILENT PRAYER . ... 10.

MUSIC AND THE EVIL SPIRIT oS CONTENTS. THE CHRISTIAN LIFE— continued. Page MAKE THEE AN ARK 59 0 THAT I HAD WINGS ! .60 THE ARKLESS DOVE 61 THE BOW OF PROMISE 62 CHRIST IN COMMUNION WITH THE SOUL 63 DEPARTED, NOT DEAD ........... 64 PREVAILING INTERCESSION , 65 LIFE IS A FADING LEAF 67 A FOUNTAIN IN THE DESERT ........... 68 MEDITATION AT EVENTIDE .... .... . . . 69 MORAL POWER OF HARMONY 71 THE REDEEMER'S SIGH 72 MANS HEART, DECEITFUL ABOVE ALL THINGS ib. EXPRESSIVE NIGHT 73 THE PRAYERLESS 74 DREAD SACRIFICE 75 PERFECT PEACE 77 STARRY DREAMS ............ 78 CHRIST OUR PORTION ............ 79 ANGELS 80 RELIGION AND THE SEA ............ 81 IDOLS IN THE HEART 82 INFANTS AND INFANCY ............ 83 PARADISE OF THE DEAD 84 SUBLIME OF PRAYER 85 REPENTANCE . 86 HEARTS WHICH HAVE NO ECHOES 88 INSPIRATION OF THE PAST ........... 89 RELIGION OF THE YOUNG ;'J, SYMPATHY OF CHRIST 90 NO PEACE FOR THE WICKED 91 INFANT DEATH 92 A PERFECT WILL 93 CHIEF OF SINNERS ............ 94 DIVINE THIRST 95 THE HEARTS TREASURE jj_ WISDOM OF PRAYER 93 CONVICTION, AND CONFESSION 97 BELIEVER'S DESTINED WORK 93 SACREDNESS OF FLOWERS ......... , 100 INGRATITUDE TO ANGELS 1QJ FOLLOW CHRIST 2'j NAME WITHOUT NATURE _ THE HOMELESS ONE _ 1Q4 FIRST SOUL IN HEAVEN _ jQg GUILTY FEARS _ jqit JESUS TEMPTED •■•■••.... 108 VOICE OF THOSE NO MORE jgg CONTENTS.

XV THE CHRISTIAN LIFE— continued. Page SINFULNESS OF SIN 109 WORLD OF SPIRITS 110 GLORY OF THE MOUNTAINS 112 OUR PATTERN IN TEMPTATION 114 REASON AND DEATH 115 THE POETRY OF SPRING 116 BEATITUDES — POOR IN SPIRIT 117 THEY THAT MOURN 119 MEEKNESS 120 RIGHTEOUSNESS 121 BE MERCIFUL 122 PURE IN HEART 124 PEACEMAKERS 125 THE REVILED 126 SILENCE OF THE SOUL 127 SENTIMENT OF FLOWERS . . . . . . . . . . .129 RECONCILIATION 130 ANGELIC MINISTRY 131 INFANT FELLOWSHIP WITH GOD 132 THE SINGLE EYE 133 MY FIRST-BORN 134 JUDGE NOT 135 AWFULNESS OF SPEECH 136 LET US PRAY 137 DIVINE FAITHFULNESS 13S REVERE THE DEAD 139 POWER OF THE REDEEMER'S EYE 140 THE GATES OF LIFE 141 SPIRITUAL DECLINE 143 GUIDING TENDERNESS OF GOD 144 POETRY OF CLOUDS AND SKIES ib. TWILIGHT OF OUR BEING 145 THE BLESSED VIRGIN 146 MARIOLATRY ib.

OUR TRUE CENTRE 148 MOTHER'S GRIEF 151 DIVINE SECRETS ib. THE TWO BOOKS 152 BAPTISM 153 CATECHISM 155 CONFIRMATION 156 MARRIAGE 157 VISITATION OF THE SICK 1 5S BURIAL OF THE DEAD 160 CHURCHING OF WOMEN 161 COMMUTATION 162 PRAYERS AT SEA 163 GUNPOWDER TREASON CONTENTS. XVI THE CHRISTIAN LIFE— continued. PaSe THE MARTYR KING UJ ib RESTORATION OF THE ROYAL FAMILY *"• THE ACCESSION ORDINATION ' EUCHARIST * ° GOD SAVE THE CHURCH *b" LUTHER: OR, ROME AND THE REFORMATION 1"3 CENTRE OF REVEALED TRUTH .......... 181 CHRISTIANITY 182 MYSTERY OF SUFFERING ........... 183 WISDOM COMES FROM WOE . . . . . . . . . . . 184 GRIEF AND GLORY ib. HUMAN NEED, AND DIVINE SUPPLY 185 THE SOLITARY MONK 186 -

Prologue

AND PREPARATION . . . . ■ . • . . . . 187 MIGHT OF THE PRESS . . . . . • • • • • • .188 BOOKS AND THE BIBLE 189 GOD'S HEROES ............. 190 MARTYRDOM 191 IMPERFECT AT THE BEST ib. LUTHER, AND THE AGE 192 OMNIPOTENCE OF FAITH . . . . . . . . . . .193 THE CHILD PROPHESIES THE MAN 194 GENIUS, SOLITUDE, AND SYMPATHY . . . , 195 UNIVERSITY 196 FALLEN NATURE IN RELIGIOUS FORMS 197 REVIVAL 198 PREACHER AND PULPIT 199 FIRST SERMON ib. METROPOLIS OF ANTICHRIST ........... ib. INDULGENCES 200 REFORMATION 201 JUSTIFYING GRACE ib. GOSPEL ACCORDING TO MAN 202 INSPIRATION OF THE IDEAL 210 MAMMON AND MATERIALISM 211 COVENANT OF HEARTS 212 DISTINCT BUT UNDIVIDED ib. CHRISTIAN FRIENDSHIP 213 UNION IN THE CROSS . 214 FRIENDS IN HEAVEN 215 SUBLIME OF HISTORY ............ 216 MORAL RESULTS 217 SYMPATHIES OF NATURE 21 S ASSOCIATIONS 220 RETROSPECT jj,.

FRIENDLY CAPTURE . . . . CONTENTS. XVII LUTHER— continued. Page NIGHT LN THE WARTBURG ib. PATMOS ........... 223 SPIRITUAL LONELINESS ib. REACTION _ _ 004 TOIL AND THOUGHT . .ib. DARKNESS IN THE HOUR OF LIGHT 226 MENTAL RESURRECTION 227 IDEAL RAPTURES 228 AFFECTIONS MADE FREE 229 LUTHER MARRIED 230 POWER OF PRAYER 231 DOMESTIC LTFE, AND WEDDED LOVE '. 232 COMMUNION WITH NATURE 233 PARADISE RESTORED ............ 234 CATECHISM 235 HUMILITY WITHOUT FAITH 236 ANGELIC CONTEST 237 FALLEN ANGELS 238 GOD OF THIS WORLD 239 LIFE A SPIRITUAL CONFLICT 240 OMNIPRESENCE OF THE SPIRIT. .......... 241 PAPAL ROME 243 A CHURCH BY INVERSION 244 VICTORY OF FAITH 245 THE MAGIC CITY ib. THE MAN OF SIN 246 HOPE AND HARP OF PROPHECY 247 ROME SHALL FALL 248 SEVENTH VIAL SOUNDED 249 ANTICHRIST 250 MILLENNIAL VISIONS ib.

TIME AND ETERNITY 251 PARADISE OF THE DEAD 252 FAREWELL 253 CHAMBER OF DEATH 254 "DEAD, YET SPEAKETH " 255 JESUITS AND JESUITISM 260 CONFESSION AND CONFESSIONAL 26S MORAL RETROSPECT 270 BRITISH CHURCH 272 MATERIALISM AND ITS CREED 273 SOURCE AND RELIEF OF UNREST ib. ASPIRATIONS 274 APOSTROPHE TO ENGLAND 275 SABBATH MORN ib. THE TEMPLE OPENED 276 DAY OF THE LORD 277 EVENTIDE 27S b CONTENTS. LUTHER— continued. Page MOONLIT SCENE 280 NATURE AND THE CROSS ib. HUSH OF NIGHT 281 FINAL APOSTROPHE 282 WOMAN : THE LIGHT OF HOME 289 SATAN: OR, INTELLECT WITHOUT GOD 323 OXFORD: OR, ALMA MATER 387 THE MESSIAH 453 MINOR POEMS :— WELLINGTON: OR, THE HERO'S FUNERAL 535

Introduction

ib. A COMPARISON ib. NIGHT-SCENES ON NOVEMBER 17 ib. MTDNIGHT 536 DAWN ib. MORNING ib. THE PROCESSION FORMS ib. THE CHARGER 537 MILITARY SCENE ,'J. FUNERAL-CAR ib. A LIVING SPECTACLE ib. EUROPEAN HOMAGE 538 VETERANS AND MOURNERS ib. PROCESSION TO THE CATHEDRAL 539 FAREWELL ............. ib. ST. Paul's ;j. THE BURIAL . 540 CONCLUSION _ 544 NATURE'S ANALOGY j'J MORAL CONTRAST ,-J PATRIOTISM jj THE PEOPLE _ 542 THE HERO jj FINAL APOSTROPHE 543 SHADOWS OF DEATH 547 VISION-SCENES ;-j CONTRASTS -j ANTICIPATIONS r^g ANALOGIES rL ASSOCIATIONS -j LIFE A GRADUAL DEATH . 'i STREET FUNERAL -i ANGEL OF DEATH -i HIS TRIUMPH 5,g DEATH'S PROGRESS CONTENTS. XIX SHADOWS OF DEATH— continued. Page DEATH HAS NO HISTORIAN 549 IDEAL VIEWS ib. DYTNG SAINTS 550 DEATH NEVER PAUSES ........... ib. STORM ib. SHIPWRECK 551 THE CREW ib.

CALM AND LANDSCAPE ........... ib. INFANCY ib. THE DEAD INFANT ib. CHURCHYARD 552 BETRAYED AFFECTION ib. SECLUSION AND DEJECTION .......... ib. PARTING HOUR ............ ib. YOUTHFUL GENIUS ib. INSPIRATIONS ib. PENALTIES AND PAINS 553 PESTILENCE ib. CITY OF THE PLAGUE ib. MOONLIGHT SCENE 554 LOVERS ib. CONSUMPTION . ib. THE LOVED ONE DIES 555 WAR ib. FIELD OF DEATH ib. THE CAPTIVE >b. THE METROPOLIS AND DEATH 556 THE DESERTED ONE '*■ THE UNDESCRIBED 'b. DEATHS UNIVERSAL REIGN 557 WHAT ALL HAVE FELT ib. HUMAN FATE U>. PAST AND FUTURE ib. PREPARATION ib- ALLEVIATIONS 558 SPIRITUAL TRIUMPH •&. RETROSPECTIONS "• PARTING THOUGHTS . . ib. A VISION OF HEAVEN 560 A VISION OF HELL 563 UNIVERSAL PRATER 56i THE STAGE COACH SCARBOROUGH 581 MISCELLANEOUS POEMS :— INFANTS AND THEIR GLORY CONTENTS. XX MISCELLANEOUS POEMS— continued.

PaSe NOBLENESS OF FAITH 588 ib WORDSWORTH '"■ FORTY LINES ON WELLINGTON 590 ib " BETTER DAYS w. ENGLISH PEASANTRY ** x STARLIGHT ON MARATHON 59- LONDON BY MIDNIGHT 593 PAINS OF GENIUS 295 ib THE CATARACT '"■ VALE OF CLWYD 596 ELLESMERE LAKE 597 ORGAN BOY 599 BALLAD SINGER ""0 ib STANZAS FOR MUSIC *"■ SUMMER WAVES ......-••••••*"• MARIUS °"4 VIVE L'EMPEREUR ! *"• DEATH OF CORINNE • ■ ■ ■ "02 CÆSAR ON THE BANKS OF THE RUBICON ib. A THOUGHT MORNING ibnoon ib- NIGHT 604 SPIRIT OF TIME ib. HYMN ............ ■ . 607 HYMN . . ib. A DREAM OF WORLDS . ib. A FADING SCENE 608 THE DEPARTED YEAR 609 REFLECTIVE STANZAS ............ 612 BEAUTY .............. 613 A DAUGHTER'S APOSTROPHE TO A DEPARTED MOTHER ...... 614 STANZAS . ib. THE CRUCIFIXION ............. ib. STANZAS WRITTEN IN DEJECTION 616 THE DREADFUL PRAYER 617 INFANCY ib.

BEAUTIFUL INFLUENCES 618 LOST FEELINGS 619 THE TRANCE ib. TO * * * * 620 LONELINESS ib. STANZAS 621 STANZAS ib. A SAD THOUGHT 622 THE TOMB OF GRAY ib. THE MINSTREL'S FUNERAL 623 PROVIDENCE CONTENTS. XXI MISCELLANEOUS POEMS— continued. Page IN MEMORIAM 625 DIVINE OMNISCIENCE ib. SOVEREIGNTY OF DIVINE GRACE 626 THEOLOGY FOR MOTHERS ........... ib. A MOURNFUL TRUTH ib. god's INFANTS ib. HEAVEN POPULOUS WITH INFANT SOULS 627 THE HEARTS SANCTUARY ib. " THE HOLY CHILD JESUS " ib. REASON AND FAITH 628 GOD IN MATERIALISM ib. THE CHURCH IN CANADA 629 THE INSPIRATION OF DREAMS ib. SACREDNESS OF INFANCY ........... 630 CHRIST IN THE HEART'S CLOUD ib. THE WORLDS MARTYRS ............ ib. THE PEOPLE AND PRAYER

BOOK 631 INDIVIDUAL PROVIDENCE

ib. A prodigal's RETURN ib. MORAL INFLUENCE 632 THE LAKE OF BEAUTY ib. ALPHABETICAL LIST OF FIEST LINES TO CHRISTIAN LIFE. Pa^e Come to the desert where sad Jesu went . 114 Could Fancy, in some dream sublime . 104 Enthroned in vast eternity .... 29 Eternity of waters ! there Thou art . SI Eye of the Lord ! in whose omniscient ray . 135 Friend of the friendless !