'That face, alas! no more is fair, Those lips no longer red: Dark are my eyes, now closed in death, And every charm is fled. 'The hungry worm my sister is; This winding-sheet I wear : And cold and weary lasts our night, Till that last morn appear. 'But hark! the cock has warned me hence; A long and last adieu ! Come see, false man, how low she lies, The lark sung loud; the morning smiled He hied him to the fatal place Where Margaret's body lay; And stretched him on the green-grass turf And thrice he called on Margaret's name, The Birks of Invermay. The smiling morn, the breathing spring, Let us, Amanda, timely wise, Like them, improve the hour that flies; For soon the winter of the year, the Ballantyne brothers. The Dragon of Wantley (1744) was popular on the stage. In all he produced some two hundred works. It was of him it was said that he led a life free of reproach, From and hanged himself October 4th, 1743.' Henry Carey, as Lord Macaulay noted, 'descended that Edmund Kean who in our time transformed himself so marvellously into Shylock, Iago, and Othello.' Carey's poem of Namby Pamby has added a word to the English language. It is a burlesque of the child-poems of Ambrose Philips, and is a reductio ad absurdum in child-language, 'Namby Pamby Pilli-pis,' the name of the poet, corresponding with 'rhimypimed on missy-mis.' The reference is to the 'Dimply damsel, sweetly smiling,' and 'Timely blossom, infant fair' style of odes by Ambrose Philips. Namby Pamby: or, a Panegyric on the new Versification addressed to A— P, Esq. 'Nauty Pauty Jack-a-dandy And away did hoppy-hop.' All ye poets of the age, Now methinks I hear him say, In Chrononhotonthologos the Great, a burlesque of the bombast of the stage, and much ado about nothing, Bombardinion, general of Queerummania, reports an invasion of the Antipodeans, but defeats them. Meanwhile the King falls in love with the captive Queen, and quarrels with the general, who first kills the King and then himself. The plot is -intentionally, it may be presumed-utterly silly and senseless, but there are amusing passages, the most being made of the fantastic names. SCENE.-An Anti-Chamber in the Palace. Enter RIG- Aldi. Fatigu'd with the tremendous toils of war, For now he nods and snores; anon he starts; Rig-Fun. Say! I say he sleeps dog-sleep: What a plague would you have me say? Aldi. O impious thought! O curst insinuation! To animals detestable and vile SCENE. BOMBARDINION'S Tent. KING and BOMBAR- For we, who speak, want words to tell our meaning. And, while our monarch drinks, bid the shrill trumpet Bomb. See that the table instantly be spread, The king shall eat; tho' all mankind be starv'd. King. Ha! dost thou prattle, contumacious slave? Guards, seize the villain! broil him, fry him, stew him; Ourselves shall eat him out of mere revenge. Cook. O pray, your majesty, spare my life; there's some nice cold pork in the pantry: I'll hash it for your majesty in a minute. King. Be thou first hash'd in hell, audacious slave. [Kills him, and turns to BOMBARDINION. Hash'd pork! shall Chrononhotonthologos Be fed with swine's flesh, and at second-hand? Your majesty to other flesh than this Had aught the least propensity. [Points to the ladies. King. Ha! traitor! dost thou brave me to my teeth? Take this reward, and learn to mock thy master. [Strikes him. Bomb. A blow! shall Bombardinion take a blow? Blush blush, thou sun! start back thou rapid ocean! Hills! vales! seas! mountains! all commixing crumble, And into chaos pulverize the world; For Bombardinion has receiv'd a blow, And Chrononhotonthologos shall die. King. What means the traitor? Bomb. Thus I defy thee! [Draws: Traitor in thy teeth, Go, call a coach, and let a coach be call'd; But coach! coach! coach! Oh! for a coach, ye gods! [Exit raving; returns with a Doctor. Bomb. How fares your majesty? Doct. Or, by this light, thy soul shall quit thy body. And, if I find thou triflest with me there, [Kills himself. Carey thus tells the occasion of his classical lyric, Sally in our Alley, the music of which is also his 'A shoemaker's apprentice making holiday with his sweetheart, treated her with a sight of Bedlam, the puppet-shows, the flying chairs, and all the elegancies of Moorfields: from whence proceeding to the Farthing Piehouse, he gave her a collation of buns, cheese-cakes, gammon of bacon, stuffed beef, and bottled ale; through all which scenes the author dodged them (charmed with the simplicity of their courtship), from whence he drew this little sketch of nature.' The song, he adds, was more than once mentioned with approbation by the divine Addison.' There is no good ground for crediting him with the authorship of God save the King, though after his death his son claimed it for him. Sally in our Alley. Of all the girls that are so smart, There's none like pretty Sally: She is the darling of my heart, And she lives in our alley. There is no lady in the land Her father he makes cabbage-nets, And through the streets does cry 'em : Her mother she sells laces long, To such as please to buy 'em : But sure such folks could ne'er beget When she is by, I leave my work Of all the days that's in the week, And that's the day that comes betwixt For then I'm dressed all in my best, My master carries me to church, As soon as text is named: I leave the church in sermon time, When Christmas comes about again, I'll give it to my honey: I would it were ten thousand pounds, She is the darling of my heart, My master and the neighbours all A slave, and row a galley: But when my seven long years are out, O then I'll marry Sally, O then we'll wed, and then we'll bed, But not in our alley. Philip Doddridge, Nonconformist divine, was born in London, 26th June 1702. His grandfather had been ejected from the living of Shepperton in Middlesex by the Act of Uniformity in 1602; and his father, a well-to-do oilman in London, married the only daughter of a German Lutheran pastor who had fled from Prague to escape the persecution which raged in Bohemia after the expulsion of Frederick, the Elector Palatine. In 1712 Doddridge was sent to school at Kingstonupon-Thames; but both his parents dying, he was removed to St Albans in 1715, and whilst there was admitted a member of the Nonconforming congregation. When, in 1718, the Duchess of Bedford offered to educate him at either university for the Church of England, Doddridge declined from conscientious scruples. Dr Clarke, Presbyterian minister of St Albans, befriended him, and in 1719 he was placed at a Dissenting academy at Kibworth in Leicestershire. Here for three years he pursued his studies for the ministry, cultivating a taste for elegant literature, and, as appears from his correspondence, usually in love with somebody, and in brisk correspondence with her. The playfulness and even gaiety of some of these epistles are remarkable in one so staid and devout, and suggest Cowper's. From his first sermon, delivered at the age of twenty, Doddridge became a marked preacher among the Dissenters, and had calls to various congregations. He declined several calls because the congregations inviting were 'a very rigid kind of people,' or were too orthodox; but in 1729 he settled at Northampton, becoming also the head of a theological academy. He believed that he was 'in all the most important points a Calvinist ;' but the orthodox suspected him, and Stoughton holds that his view of the Trinity was Sabellian. But even those who suspected his orthodoxy, and thought his truly Catholic liberality too allembracing, revered his personal piety. He had a happy family life and many devoted friends. He first appeared as an author in 1730, when he published a pamphlet on the Means of Reviving the Dissenting Interest. His Sermons on the Education of Children (1732), Sermons to Young People (1735), Ten Sermons on the Power and Grace of Christ (1736), and Practical Discourses on Regeneration (1741) were all well received; and The Rise and Progress of Religion in the Soul (1745) is one of the few works of practical religion which has been accepted by all denominations of evangelical Christians as next to the Bible the best aid to the devout life, and has been translated into French, Dutch, German, Danish, Gaelic, Welsh, Tamil, and other tongues. In 1747 appeared Some Remarkable Passages in the Life of Colonel James Gardiner, who was slain by the Rebels at the Battle of Prestonpans, Sept. 21, 1745-the life of a Scottish officer who served with distinction under Marlborough, and from a gay libertine life was suddenly converted to the strictest piety by a visible representation of Christ upon the cross amidst a blaze of light, and the audible words: 'O sinner! did I suffer this for thee, and are these the returns?' The Family Expositor, containing a Version and Paraphrase of the New Testament, with Critical Notes and a Practical Improvement (6 vols. 1739-56), also received a wide welcome. Doddridge's health failing, he was, in 1751, advised to remove to a warmer climate for the winter, and in September 'Live while you live,' the epicure would say, A Country Life. 'You know I love a country life, and here we have it in perfection. I am roused in the morning with the chirping of sparrows, the cooing of pigeons, the lowing of kine, the bleating of sheep, and, to complete the concert, the grunting of swine and neighing of horses. We have a mighty pleasant garden and orchard, and a fine arbour under some tall shady limes, that form a kind of lofty dome, of which, as a native of the great city, you may perhaps catch a glimmering idea, if I name the cupola of St Paul's. And then, on the other side of the house, there is a large space which we call a wilderness, and which I fancy would please you extremely. The ground is a dainty greensward; a brook runs sparkling through the middle, and there are two large fish ponds at one end; both the ponds and the brook are surrounded with willows; and there are several shady walks under the trees, besides little knots of young willows interspersed at convenient distances. This is the nursery of our lambs and calves, with whom I have the honour to be intimately acquainted. Here I generally spend the evening, and pay my respects to the setting sun, when the variety and the beauty of the prospect inspire a pleasure that I know not how to express. I am sometimes so transported with these inanimate beauties, that I fancy I am like Adam in Paradise; and it is my only misfortune that I want an Eve, and have none but the birds of the air, and the beasts of the field, for my companions.' (From a letter to a young lady.) Happy Devotional Feelings of Doddridge. I hope, my dear, you will not be offended when I tell you that I am, what I hardly thought it possible, without a miracle, that I should have been, very easy and happy without you. My days begin, pass, and end in pleasure, and seem short because they are so delightful. It may seem strange to say it, but really so it is, I hardly feel that I want anything. I often think of you, and pray for you, and bless God on your account, and please myself with the hope of many comfortable days, and weeks, and years with you; yet I am not at all anxious about your return, or indeed about anything else. And the reason, the great and sufficient reason, is, that I have more of the presence of God with me than I remember ever to have enjoyed in any one month of my life. He enables me to live for him, and to live with him. When I awake in the morning, which is always before it is light, I address myself to him, and converse with him, speak to him while I am lighting my candle and putting on my clothes, and have often more delight before I come out of my chamber, though it be hardly a quarter of an hour after my awaking, than I have enjoyed for whole days, or perhaps weeks of my life. He meets me in my study, in secret, in family devotions. It is pleasant to read, pleasant to compose, pleasant to converse with my friends at home; pleasant to visit those abroad-the poor, the sick; pleasant to write letters of necessary business by which any good can be done; pleasant to go out and preach the gospel to poor souls, of which some are thirsting for it, and others dying without it; pleasant in the week-day to think how near another Sabbath is; but, oh! much, much more pleasant, to think how near eternity is, and how short the journey through this wilderness, and that it is but a step from earth to heaven. (From a letter to his wife in 1742.) His Correspondence and his Diary were published in 1829-31, and there is a Memoir by Stanford (1880). of John Wesley (1703-91), the founder Methodism, was a great religious and reforming genius; he was also a very copious and effective writer on innumerable subjects, and the author of one of the most interesting Journals in the English tongue. The fifteenth child and second surviving son of the rector of Epworth in Lincolnshire, he passed from the Charterhouse to Christ Church, Oxford, where his brothers Samuel and Charles also studied. He was ordained deacon in 1725, and in 1726 became Fellow of Lincoln and Greek lecturer. In 1727 he left Oxford to assist his father, but returned as tutor in 1729, having in 1728 been ordained priest. During his absence his brother Charles and one or two other students had by a new religious zeal led somebody to exclaim, 'Here is a new sect of Methodists sprung up.' So the word, used in the sixteenth century for certain schools of physicians and mathematicians, was first used in its religious reference; but the movement we identify it with had not yet taken origin, though by 1735 the little company of devout friends numbered nearly a score, Hervey and Whitefield being now of the number. And even before this Wesley had been much influenced by Law's, mysticism. In 1735 Wesley undertook a mission to Georgia under the Society for the Propagation of the Gospel, being then a rigid High Churchman. It has even been said of him that at this time he seemed likely to anticipate by a century the work of Cardinal Newman. He returned to England in 1738, and in London had much prayerful intercourse with the Moravian missionary, Peter Böhler. Methodism dates its birth from that May evening in 1738 when, at a meeting of a society in Aldersgate Street, he heard Luther's preface to the Epistle to the Romans read, and felt that Christ had taken away his sins. The sweeping aside of ecclesiastical traditions, the rejection of Apostolical Succession, the ordination with his own hands of presbyters and bishops, the final organisation of a separate Church, were all involved in what took place that night. The clergy closed their pulpits against Wesley; this intolerance, Whitefield's example, and the needs of the degraded masses drove him into the open air. During his journeyings of half a century ten thousand to thirty thousand people would wait patiently for hours to hear him. He gave his strength to working-class neighbourhoods; hence the mass of his converts were colliers, miners, foundrymen, weavers, spinners, fishermen, artisans, yeomen, and day-labourers in towns. His life was frequently in danger, but he outlived all persecution, and the itineraries of his old age were triumphal processions from one end of the country to the other. He wandered all over the British Isles, crossed the Irish Sea more than forty times, and after 1757 was frequently in Scotland; and he repeatedly visited the Continent. During his unparalleled apostolate he travelled two hundred and fifty thousand miles and preached forty thousand sermons. Yet he managed to do a prodigious amount of literary work, reading on horseback; whenever and wherever he rode he read or composed. He wrote short English, French, Latin, Greek, and Hebrew grammars; a Compendium of Logic; extracts from Phædrus, Ovid, Virgil, Horace, Juvenal, Persius, Martial, and Sallust; an English Dictionary; commentaries on the Old and New Testaments; a short Roman History; a History of England; an Ecclesiastical History; a Compendium of Social Philosophy; and a Christian Library of fifty volumes, for the benefit of his itinerant preachers. edited the Imitation of Christ, and the principal works of Bunyan, Baxter, Edwards, Rutherford, Law, Madame Guyon, and others; endless abridged biographies, and even an abridged edition of Brooke's novel, The Fool of Quality; a Compendium of Physic-not to speak of collections of psalms, hymns, and tunes, his own Sermons and Journals, and a monthly magazine. His works were so popular that he made £30,000, every penny of which he distributed in charity during his life. He founded an orphans' home at Newcastle, charity schools in London, and a dispensary in Bristol. Dean Stanley affirmed that Wesley was the founder of the Broad Church. Under his direction the Conference in 1770 adopted resolutions which provoked the indignation of his orthodox Calvinistic friends that the heathen who had never heard of Christ could be saved if they feared God and worked righteousness according to the light they had. And he believed Marcus Aurelius would be saved, and spoke of the 'execrable wretches' who wrangled at the various Church councils. He took upon himself with the utmost reluctance the responsibility of organising He a separate Church. But the most striking feature of his life as a theologian was his readiness in the last resort, whatever it cost him, to adapt his creed to indisputable facts. Of the enormous mass of his writing, much is admirable. 'As for me,' he said, 'I never think of my style at all, but just set down the words that come first.' For that very reason, since he was an exceptionally gifted man and a well-read scholar, his work is natural, simple, generally pithy and racy. His sermons are not eloquent, original, or profound, but they were abundantly effective, probably by reason of their very simplicity. He was a keen and telling controversialist, and sometimes carried frankness and free speech to their full limits. When Toplady, author of 'Rock of Ages,' but a fierce Calvinist champion, became too abusive, and talked of Wesley's Satanic guilt and Satanic shamelessness, Wesley retorted that he declined to fight with chimney-sweepers. John Wesley's best hymns are translations from Moravian and other German sources; but Charles's noblest and tenderest hymns gained much from the elder brother's judicious and numerous emendations. Here he had Charles's sanction and cooperation. But his effective touch is also seen in the alterations he made in Watts's hymns. If one man may alter another man's hymns, then perhaps Wesley performed the task as judiciously as is possible; the alterations are in most cases obvious improvements. Wesley's published Journal (more precisely 'Extracts of the Rev. Mr John Wesley's Journals'), which extends from 1735 to 1790, contains the experiences, observations, reflections, comments, and intimate thoughts of one of the most acute and sagacious of men, not without wit, epigram, and irony. Many of those far removed from the Wesleyan fold take delight in Wesley's Journal; it was Edward FitzGerald's favourite reading. Wesley was keenly interested in ghoststories, psychical research subjects, firmly believed in apparitions and in diabolical possession, and even held that the inspiration of Scripture guaranteed the reality of what Englishmen understood by witchcraft. 'Cleanliness is indeed next to godliness,' from a sermon of Wesley's on dress, seems to be the first known instance in which this proverbial saying occurs precisely in this form; and his letters are studded with sage sayings such as, 'Passion and prejudice govern the world; only under the name of reason.' These extracts are from the Journal: The Birth of Methodism. In my return to England, January, 1738, being in imminent danger of death, and very uneasy on that account, I was strongly convinced that the cause of that uneasiness was unbelief, and that the gaining a true, living faith was the 'one thing needful' for me. But still I fixed not this faith on its right object: I meant only faith in God, not faith in or through Christ. Again, I knew not that I was wholly void of this faith; but only thought, I had not enough of it. So that when |