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Of sylvan melody, whether of birds
The February of England has its bright mornings and its sunny noons, but they are rare. Did Shelley describe our February, or the February of Italy, when he so beautifuily tracked the steps of
“ the halcyon morn
Away, away, from men and towns,
To the silent wilderness
Radiant sister of the day,
Which yet join not scent to hue,
In the gorgeous personations of the Months by the most imagina tive of Poets, March leads the train :
First, sturdy March, with brows full sternly bent
Here is the March of rough winds—the “sturdy March"—the March of the bent brow,—with weapon and armour. But he is also the March of gifts and of hope, in whose “sternest frown” there is “ a look of kindly promise.” So he is described by one of a band of poets, whose native voice is heard over that mighty continent which our forefathers peopled. The cultivation of the same literature—for that literature is the common property of all “who speak the tongue which Shakspere spake"-ought, amongst other influences, to bind America and England in eternal peace and good fellowship :
The stormy March is come at last,
With wind, and cloud, and changing skies;
That through the snowy valley flies.
Ah, passing few are they who speak,
Wild stormy month! in praise of thee ; Yet, though thy winds are loud and bleak,
Thou art a welcome month to me. For thou to northern lands again
The glad and glorious sun dost bring, And thou hast joined the gentle train
And wear'st the gentle name of Spring. And, in thy reign of blast and storm,
Smiles many a long, bright, sunny day, When the changed winds are soft and warm,
And heaven puts on the blue of May. Then sing along the gushing rills,
And the full springs, from frost set free, That, brightly leaping down the hills,
Are just set out to meet the sea. The year's departing beauty hides
Of wintry storms the sullen threat ;
A look of kindly promise yet.
And that soft time of sunny showers,
Seems of a brighter world than ours.
8.-Sermon upon the Government of the Tongue.
BUTLER. [JOSEPH BUTLER, Bishop of Durham, was born in 1692, and died in 1752. He was the son of a shopkeeper at Wantage, in Berkshire, who was a dissenter of the Presbyterian denomination. Joseph Butler was brought up in a dissenting academy at Tewkesbury. In 1714 he conformed to the established church, having been led to this determination by the result of his own anxious inquiries. He accordingly entered Oriel College, Oxford, and subsequently was admitted into holy orders. The most remarkable of his writings is · The Analogy of Religion, Natural and Revealed, to the constituition and course of Nature a work of somewhat abstruse reasoning, requiring a diligent study, but admirably calculated to fix the religion of an inquiring mind upon the most solid foundation. His Sermons,' fifteen in number, were preached at the Rolls Chapel, in London, and were first published in 1726.]
JAMES i. 26. 'If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain.”
The translation in this text would be more determinate if it were rendered more literally thus: “ • If any man among you seemeth to be religious, not bridling his tongue, but deceiving his own heart, this man's religion is vain.” This determines that the words, “but deceiveth his own heart,” are not put in opposition to “seemeth to be religious,” but to "
bridleth not his tongue." The certain determinate meaning of the text then being that he who seemeth to be religious, and bridleth not his tongue, but in that particular deceiveth his own heart, this man's religion is vain; we may observe somewhat very forcible and expressive in these words of St. James : as if the Apostle had said, no man surely can make any pretences to religion, who does not at least believe that he bridleth his tongue; if he puts on any appearance or face of religion, and yet does not govern his tongue, he must surely deceive himself in that particular, and think he does; and whoever is so unhappy as to deceive himself in this, to imagine he keeps that unruly faculty in due subjection, when indeed he does not, whatever the other part of his life be, his religion is vain; the