If I had thought the King had so mickle gold, The poore man got home next Sunday ; Í thinke from me you have kept you by. "It was for you indeed, said the poore man, And made a submission to the King mysel. "What a deel didst thou with the King? said the Lawyer; Could not neighbours and friends agree thee and me? The deel a neighbour or friend that I had, That would a bin sike a daies man as he. "He has gin me a letter, but I know not what they cal't; But if the King's words be true to me, When you have read and perused it over, I hope you will leave and let me be. "He has gin me another, but I know not what 'tis ; "Then they did reade this letter plaine, The Lawyer must pay him a hundred pound. You see the King's letter, the poore man did say, And unto a post he sal straight way be bound. "Then unto a post they tide him fast, And all men did rate him in cruell sort; The lads and the lasses, and all the towne At him had great glee, pastime and sport. "Ile pay it, Ile pay it, the Lawyer said, The attachment, I say, it is good and faire; "Credit! nay thats it the King forbad: 3 The Lawyer payd him an hundred pound "And thus I end my merry tale, Which shews the plain man's simplenesse, Mr Moore has not inserted any songs in his volumes, as most collectors of ballads have done. We cannot forbear adding a little piece not so well known as it deserves to be, called "ROSELYND'S MADRIGAL. "Love in my Bosom like a Bee Now with his wings he plays with me, Now with his feet. Within my Eyes he makes his nest, His bed within my tender Breast. "And when I sleep, then percheth he And makes his pillow on my Knee, I strike the harp, he tunes the string, He gives me many a lovely thing, Whist, Wanton, still ye." Here is a little piece by Anastasius Grün, a German poet of the Swabian school, not without merit. We know not the name of the translator. "When will be poets weary, "When will your horn of plenty "As long as the sun's chariot Are gladdened with the view: "Long as the sky's loud thunder Is echoed from the hill, And, touched with dread and wonder, "And while, through melting tempest, "And long as night the ether With stars and planets sows, And man can read the meaning That in golden letters glows: "As long as shines the moon And the forest waves its branches "As long as blooms the spring, "And while the cypress dark, And while an eye can weep, "So long on earth shall live "And singing, all alone, The last of living men, "God holds his fair creation In his hand, a blooming rose, "But when the giant-flower And earth and sun, its blossoms, "Then ask the poet-then- WILLIAM ELLERY CHANNING. Memoir of William Ellery Channing; with Extracts from his Correspondence and Manuscripts. In three volumes. Boston. 1848. 12mo, pp. 427, 459, 494. It is now nearly six years since William Ellery Channing, ceasing to be mortal, passed on to his rest and his reward. We have waited impatiently for the publication of his memoirs, that we might "beg a hair of him for memory." They are now before us-three well-printed volumes, mainly filled up with his own writings, letters, extracts from journals, sermons, and various papers hitherto kept from the press. As a public speaker and a popular writer he was well known before; these volumes show us not merely the minister and the author, but the son, husband, father, and friend. If they reveal nothing new in his character, we have yet in them ample materials for ascertaining whence came his influence and his power. What estimate shall we make of the man, and what lesson draw from his life and works? These are matters worth considering, but, before answering the question, let us look a little at the opportunities afforded him by his profession. The Church and State are two conspicuous and important forms of popular action. The State is an institution which represents man in his relations with man ;—the Church, man in his relations with man and God. These institutions, varying in their modifications, have always been and must be, as they represent two modes of action that are constant in the human race, and come from the imperishable nature of man. In each of these modes of action, the people have their servants,-politicians, the servants of the State, and clergymen, the servants of the Church. Now the clergyman may be a priest, or a minister-the choice depending on his character and ability. The same distinctions are noticeable in the servants of the State, where we have the priest of politics and the minister of politics. We will pass over the priest. The business of the minister is to become a spiritual guide to men, to instruct by his wisdom, elevate by his goodness, refine and strengthen by his piety, to inspire by his whole soul-to serve and to lead by going before them all his days with all his life, a pillar of cloud by day, of fire by night. The good shepherd giveth his life to his sheep as well as for them. The minister aims to be, to do, and to suffer, in special for his own particular parish, but also and in general for mankind at large. He proposes for himself this end: the elevation of mankind,—their physical elevation to health, comfort, abundance, skill, and beauty; their intellectual elevation to thought, refinement, and wisdom; their moral and religious elevation to goodness and piety, till they all become sons of God also, and prophets. However, his direct and main business is to promote the |