How much do you get for every pound's worth of goods?- Five Shillings in the pound, if we are not known; but if we are known, Ten Shillings in the pound

The above is an important document. We leave the reader to ponder over it, and the intelligent mind will find there more to engage it than we have space to point out, or ability to describe. One hundred and thirty-eight of our fellow-creatures in the prime of manhood, thieves by trade, self-acknowledged felons, ready to abandon their unlawful pursuits, and in this Christian, moral, liberal, and enlightened age, actually incapable of discovering how to be honest, and live! Out of 372, 278 had received no education, and their times of imprisonment varied from one to twenty-seven times, while two forgot how many times they had been incarcerated. But we must hasten to a close. What was to be said to the two hundred and seven confessed and convicted rogues then and there? What was to become of them after the party broke up? Lord Ashley is a practical philanthropist, a Christian gentleman, a legislator, and a lord. He has a heart and a head that reflect credit upon human nature. He is an ornament to society and a blessing to mankind, but he must have felt and deplored his individual helplessness; here he must have seen the magnitude of his task and the littleness of his power. He addressed his hearers, we are told, 'carefully and judiciously. No record was kept of his speech. He expressed his willingness to befriend them as it was his duty to do. His lordship candidly told them, that there was little hope for them here, and recommended them to turn their attention to the back settlements of the New World. Suggestive of levity as may be these particulars, there is something so serious, so solemn, associated with them, that the jeer sinks to a sigh, and we say, 'Alas, for frail humanity! Alas, for wayward man!' Lord Ashley could promise them nothing; and the sternness, consequent upon a consciousness of their unworthiness, probably melted into pity as he looked around upon the upturned faces of the prodigal, the profligate, the abandoned, the hopeless-the drowning men clinging to straws, the doomed, the guilty. The gallows loomed in the distance of thought, the hulks were ready.

Mutual aid' was what his lordship most recommended, -self-reliance, self-sacrifice, a relinquishing of their old practices, and new resolves for the future.

6

'But how,' said they, ' are we to live till our next meeting? We must steal, or die.' One of the party arose and said, 'My lord, and gentlemen of the jury, prayer is very good, but it will not fill an empty stomach.' There was a general response of 'Hear, hear;' and the directors of the meeting,' we are told, were in considerable difficulty. One thief hereupon came forward and recounted how he had forsaken his criminal calling, and travelled to Exeter on foot in search of employment, and back again to Mr Jackson, who received him, footsore and faint, and relieved him. Step by step, with evidence of repentance, must those rise who do emerge from their position; but without aid of some kind how few will escape the fate to which they are hastening. Those who were present felt this, for a sum of money was contributed on the spot, and thirteen of those who were present are now in the wilds of Canada. Our readers must draw their own comments from these facts.'

Are we not right when we say that true courage and true glory belong to the heroes of philanthropy P And shall not our Lord have rewards sufficient for men who, like Messrs Jackson and Walker, follow in the footsteps of their Master, keeping company with the vilest of sinners, and being willing to be thought of no account that perishing souls may be saved?

*This is literally true.

Original Poetry.

2 FAITH IN VIRTUE

Lewd exultation, unavailing wo,

Were loud in Asia; for the dogs of war
Had slipp'd their leashes, and fair women set,
Widow'd or sonless, amid gore and gloom.
Darius had left Snsa, glad through dreams
Interpreted by dreamers, with a host
beck'd for destruction.

Alexander lay

Sick in Cilissa, chafed by Persian threats
And providence. His chamber seem'd forsaken;
For they who sought his grace or loved his soul-
Courtiers, and ruder fav'rites from the camp-
Were taking counsel for his sudden care;
And, save one boy, a page, whose kindling eyes,
Unnoted, in a dream of manhood, scann'd
His glitt'ring weapons and the warlike gear,
He was alone.

A messenger arrived;

And, at his servant's hand, the king received
A letter from Parmenio, warning him
Of secret death, through Philip, his physician.
He startled-fiercely frown'd-supinely sank
Beneath a crowd of sorrowful reflections -
Rousing, shook consternation to the winds-
Sat upright in his couch, and, in the strength
Of some great purpose, calmly waiting, smiled.
A little while, and a low stir without
Broke the apartment's stillness. Then a group-
Trusting or trembling; staring, whisp'ring,
Or labouring in thought; warm-fancied youth.
And wisdom grey-stood round the bed of angnish;
And Philip, proffering his remedy,
Received th' accusing missive.

Glancing down it,

He turn'd, impulsively, in haste, to grasp
The goblet-'twas too late the draught was drunk.
'Ay, was it poison'd, Philip?'-'Nay,' the sage
Proudly and coldly answer'd.-'Why then seek
To take it?' said the monarch.-' To drink share
To slanderers, and prove my innocence:

Why didst thou drink?'-' I knew thee virtuous.*
There was a pause, while big hearts swell'd with joy,
And base ones shrank through envy; while bold eyes
Beam'd admiration, and vague glances spoke
Surprise and hatred: then the patient droop'd
Upon his pillow, in deep agony,
And, at the leech's signal, solemnly
And slowly, one by one, the rest withdrew
To plot, or weep, or serve a suffring master.
And morning found him arming for the fight,
And ev'ning babbled of the blood he'd shed,
And fond Fame call'd him Hero-Demi-god!"
And Time cried 'Murderer!'

Ye earnest spirits
Who'd spurn soil'd laurels, snatch'd from scenes of slaughter,
Whose thoughts are prophesies of future peace,
Oh, let the Macedonian's soaring faith
In virtue plead their cause, who, grand in will,
Are still misguided! and, belicving worth,
Crush'd, cherish'd, hidden, or reveal'd, to be
The heritage of genius, live on

With the high hope that, in the end, all gifts
Shall, heaven-directed, work for love and right!
NEWTON GOODRICH

HILMAR ERNST RAUSCHENBUSCH. HILMAR ERNST RAUSCHENBUSCH was not an illustrious man. The world, beyond his own country, did not know of him while he lived, and when he died great people did not put on the outward weeds of mourning; but Hilmar Erast Rauschenbusch was nevertheless a great man, and the record of his life is, perhaps, one of the most instructive and noble that could be placed in the hands of youth as a guide and example. The biographies of men like Oberlin and

Rauschenbusch are peculiarly valuable; they not only please but they instruct, and inspire a noble emulation. When we read in our youth of men who have devoted themselves to the world, and who have sacrificed humanity to their aggrandisement and glory, we have our wonder and imagination excited and pleased, but we are almost certain to suffer in our inward sense of right by familiarity with their actions.

The end of a warrior and statesman's life-ambition-is the grand object to which the eyes of those who study their lives are directed, so that the moralities which they sacrifice in the attainment of their objects become minor considerations to the constant student of the ambitious. In studying the lives of men like Oberlin and Rauschenbusch, the mind is directed not to the acquirement of worldly fame, but to the formation of a heavenly mind and character. The leading idea of their histories is not self-aggrandisement, but self-sacrifice. It is not personal will and human pride which we behold guiding them; but the will of God, and personal humility regulating their devoted and noble conduct. We wish we could impart to those pages a full sense of the lively pleasure which we have experienced from knowing in biography the good Rauschenbusch. From the ostensible character of Prussian religion, we were not prepared to find so beautiful a narrative of fidelity to the truth, and of such simplicity of faith in that country as the life of Rauschenbusch presents. It illustrates in a most beautiful light the character of the Prussian rural population, and shows that even below the form of despotism, there could live the spirit of pure free Christianity that whom the Gospel makes free, is free indeed. Hilmar Ernst Rauschenbusch was the fifth son of John Charles Rauschenbusch, pastor of Merbeck, in the county of Lippe Bückeburg, Prussia, and was born on the 27th of February, 1745. The family of Rauschenbusch seemed to be called to the ministry, for his brothers and sons chiefly adopted this path of duty, although two of the former preferred the destructive and vain-glorious soldiery of the world, to the conservative and immortal soldiery of the Cross.

Hilmar Ernst was superior to all his brothers in the substantial formation of his character, in his knowledge of mankind, in his tact and variety of abilities, and in his spirituality of mind. In early youth he easily and rapidly acquired the rudiments of education, and began to exhibit a tendency towards study and meditation; but when he was twelve years of age, his two brothers went away from home to join the army as lieutenants, and their flaunting attire excited his longings for the military life. Of himself he says, I heard everywhere so many incorrect notions expressed, serving to represent the life of a scholar as contemptible, and to extol that of a soldier, that I felt out of all patience to have in my sixteenth year to sit at home as a person of no importance.' This desire, however, was not gratified; and after an affectionate warning to parents to guard their children from the influences of ambition, he remarks,- For there were moments in my life when my desire to become a soldier seemed almost irresistible, and yet, after a few years, I came to see clearly, that there were good reasons to believe that I should have been miserable all my days had such a wish been gratified.' The youth of Rauschenbusch was passed in those studies which have been denominated scholarly. Latin, Greek, Hebrew, and French, occupied his attention; and, although he excelled in his acquirements, he never was satisfied with himself, but laboured under a sense of superficiality. He was very fond of music, and attained to great perfection in that art; but his chief end and constant desire was to obtain clear and explicit views of God's will, and to find and attain to integrity and consistency in Christian profession. The soul of Rauschenbusch was in love with truth, and he pursued it with an assiduity and determination that was noble and heroic. His rudimentary education was acquired at home from his father and elder brothers, and then he was sent to the High School at Bückeburg, where his studies were not very successful, however, on account of the illness of his teacher. The study of theology does

not seem to have been so protracted in Prussia as in this country, nor the academical path so guarded by tests and strict requirements. Rauschenbusch was two years at the University of Gottingen, and then he became tutor to the family of Von Grüter in Osnaburg, where he was introduced to refined society, and had an opportunity of seeing the world. The family of Von Grüter was a proud military one, and the lady had high notions of the disparity between a tutor and a noble; but the manly and dignified Rauschenbusch soon made her to perceive, that there was something more respectable in his character than title or birth, and he was always treated with marked respect. The year in which he entered the family of Von Grüter was a marked one in his history. He had begun to preach, and, with the commencement of his didactic labours, there arose in his soul those mysterious and spiritual premonitions of a new life which every converted Christian has felt. There had arisen in his inward man a legal spirit of bondage, which incited him to seek peace of conscience in the strict and faithful discharge of every duty. They were, however, real duties which he practised, and not imaginary ones; it was the strenuous exertion of his abilities, and not mere devotional exercises that had borne him along.'

From the house of Von Grüter, Rauschenbusch went to Halle, with strict prohibitions from his father against going amongst a sect termed Pietists, or from accepting support from an establishment called the Orphan House. Har Ernst was on the search for the truth as it was in Chat and he would have as readily accepted it from the Pietista as from any other persons. At Halle, the students were generally drunken and dissolute, but those of the Orphan House had the reputation of piety, and he accordingly sought and obtained instruction there. The tutors kept an open table, so that when any one of the usual company was absent, there stood at the door probationary students, and these were then invited in and took the empty seats; but whoever was not invited in had to go away without a meal, and to get something for himself elsewhere.'

Rauschenbusch had money, and was not covetous, nevertheless he waited at the door; for he felt a peculiar delight in hearing the prayer before meals, and in joining in at once with it. But nothing disgusted him more than to see what was to him truth and life sunk down to mere empty pretensions or hypocritical dead form. One of his beautiful remarks to his brother students was- We, who shall one day have to convert others, ought to be converted ourselves, and to seek and endeavour, above all things, to be truly turned to God.'

After he left Halle, he went home to his father's house, where he was looked upon in sorrow as a Pietist. This grieved him extremely, as he had not adopted the tenets of any sect, but maintained the independent convictions vouchsafed to his light. Dogmatical divinity he seems never to have assumed as a mere theologian; yet it served him as a fastness into which he could retire from an attack in cases of necessity; still the forces he drew out against the common foe, and against that foe's human agents, consisted of the greater and lesser truths of practical Christianity.'

Rauschenbusch's residence in the family of a pious lady at Gohfeld, as tutor, brought him under the influence of the celebrated pastor Weihe, and his mind at last found peace. Rauschenbusch occasionally officiated for his aged friend, and was particularly delighted to commune with his pious and simple flock. This was the first time in his life that he had ever settled down amongst Christians of the working class. The simple kind of heart-language with which such people addressed him, and their frankness and sincerity, were peculiarly grateful to him. He could open his mouth confidentially to such brethren, and he found that it was good for him so to do. He told them, how that a sense of his own imperfections bowed him down and troubled him; and, in return, they showed him that he was not the only Christian who had to contend with indwelling sin.

In 1771, when twenty-six years of age, Rauschenbusch was called to his first pastoral charge of Bünde, and, after

certain Druidical monuments of stone, as is the case with the latter two places, or from the stony character of the locality, we have not been able to procure sufficient data whereby to determine. The latter syllable is a most significant term, indicating the hollow, lurch, or sheltered part of a hill, where shepherds were wont to build their bouchts, shielings, or huts-hunters to erect their bothies and gypsies, like the Scythians of old, to pitch their flying camps. Hoff and howff, Scoticé, are forins of the same word, only they are, in the slang vocabulary, appropriated to denote the place where tipplers, smugglers, tinkers, and others of that kidney do usually rendezvous and congregate. In the south of Scotland, and in the north of England, the name predominates in the hilly or pastoral districts, and is pronounced whaap. In the south of England it is pronounced huve, with a French u. Another modification of hope is Eng. haven, Ger. hafen, Brit. hafn, Dan. havn or hagen; only that the latter are properly applied to places of shelter on the sea-coast, as hope is to places in the interior of a country. The primary idea couched under all these diversified modifications of the same word seems to be that of opening or oping; a gap or aperture, in fact. This maritime idea the Celts happily express by aber, i.e. mouth; whence Fr. havre, as Havre-de-grace, i.e. the haven of safety, its creek or crook, viz. in the coast, being from time immemorial a noted asylum for mariners in stress of

weather.

On the other side of the Wear, and opposite Stanhope, is Bishop's ley, being another of the numerous names indicative of the extent of old of the episcopal jurisdiction and territory in this ecclesiastical county.

Chester-le-Street, so called to distinguish it from Chester or West-Chester, the capital of Cheshire, and noted for a capital iron-foundry, is situate on the Wear, about halfway betwixt Durham and Sunderland. Chester denotes it to have been, during the Roman dominion in the island, the site of a castra stativa, or permanent camp. In such castra all our towns and cities, into whose formation chester or any of its modifications enters, originate, as will be seen abundantly in the sequel. Street intimates that it is situate on or near one of the great military roads or streets which the Romans constructed to facilitate and expedite the marching of troops, and the conveyance of warlike stores from station to station. The particular highway in question was that styled in aftertimes Icknel Street, which, beginning at Colonia, the modern Colchester in Essex, held its course through Norfolk, Suffolk, and Cambridge, and so on, through Lincoln and York, to Tinmouth. The inhabitants of Norfolk and Suffolk were called at that time Iceni, or Cenimagni, i.e. the men of the headland, or great promontory; for so they called that rotund and bulky projection which contains the modern counties of Norfolk and Suffolk, and part of Cambridge and Essex; and this they so denominated to distinguish it from Cantium or Kent, which is, as if you would say, the lesser promontory; both having for their roots the old British term cefn, which signifies a head, and by extension a fore land. From these Iceni, Icknel Street is with much probability thought to have had its name. This name not only evidently points back to the remote times of the Roman domination, but it smacks also of the Norman conquest in the central French article le, the. The Normans appointed by the Conqueror to survey England and compile Doom's-day Book, being ignorant of, or but partially acquainted with the language of the native Saxons, committed many sad blunders in pronouncing and inditing the names of places. This ancient and authentic record is justly esteemed the foundation of English property; its era the date whence historians and antiquarians commence their inquiries, and beyond which it is considered almost lost labour to extend their research. Extracts from it, also, in general constitute the ground-work upon which most of the provincial

This haven formerly (in 1515) had a chapel dedicated to our Lady of Grace, to whom sailors in distress were lavish of their vows. This chapel has since disappeared; but an ancient hotel still exists, with a boat and boatman rudely carved on stone, the sign of the house and the device of the town.

histories of England have been reared. However, it is by no means in the article of topographic orthography always a safe guide to the etymological student-the Norman scribes, who, by the way, were chiefly priests or clerks. spelling the words arbitrarily and at random. While on this word, it will not be foreign to our subject and purpose to advert to Horne Tooke's derivation of it. This eminent ! philologist derives street from Fr. étroit, which is from Lat. strictus, the past participle of stringo, to stretch, strain, and is equivalent to strict or strait. Now, under submis- ! sion, this derivation seems to us too tightly drawn, or, as the French critics term it, 'tirée par cheveux. In fact, so far is the English word street froin radically involving the idea of straitness or narrowness, that it implies the very contrary one of width or broadness. In the Roman authors, the strata viarum, i.e. the prostrated or levelled parts of the ways, are always directly or by implication opposed to [' the angusta viarum, i.e., the narrow parts or straits | Thus Virgil exactly in point,

'Obsedere alii telis angusta viarum,"

which Dryden, with admirable critical acumen, thus paraphrases

To several posts their parties they divide,

Some block the narrow streets, some scour the wide

The labour expended on these public highways or streets, which in many places are still visible, was prodigious. The word street is full of meaning, telling an astounding tale ! of hills excavated, valleys filled up, forests felled, bogs drained, and rivers over-arched. In some parts these massy ways were calcata, i.e., pitched or paved with stone, whence our English causeway, or causey.

By sin and death a broad way now is paved
The causey to hell-gate.'-Milton.

From Chester-le-Street, proceeding down the Wear, which here flows through a densely populous district, whose in- ! habitants more or less participate in the coal-trade, we arrive at Wear-mouth, or Bishop's Wearmouth, yet another appellation farther corroboratory of episcopal sway. Had the Wear been situate in Wales or Caledonia, the town al its embouchure would have been called Aberwear, or Inverwear. Bishop's Wearmouth has an extensive manafactory of sail-cloth. Almost adjoining to it succeeds the busy, thriving, and populous town of Sunderland. This town competes with Newcastle, and with North and South Shields, in the exportation of the grand staple of the county, viz., coal. Its port at the mouth of the Wear. though much enlarged and deepened of late years, will not admit colliers of the largest burden, which the Tyne at the Shields does; but, by way of compensation, nature bas arranged it so, that vessels can get out to sea from the mouth of the Wear much more readily than from that of the Tyne. By the way, mariners term a vessel from the latter river a Geordie, and from the former a Jamie. sea, they can distinguish the one from the other by the different colours of their bows, sides, sterns, &c. And right worthy sea-tubs these same Geordies and James are in a gale of wind, either weathering the storm like the ger-falcon, or gallantly riding it out lively and busyant as a wild-duck! And right worthy, too, are the tars who man our dingy navy-alert aloft or alow-skiled with steady eye, and heart, and hand, to steer the good craft, with never a yaw, over the tempestuous waste of waters-cool, courageous, and collected, amid the many images of death, the lurking perils, and the sudden emergencies, that ever beset the nautical life! Oh, ye sons and daughters of affluence and luxury, as you sit at ease and safety by the cheerful sea-coal fire, and

Αν

think gratefully upon the hardy blue-jackets, who are even then braving the boisterous storm, and buffeting the noeturnal billow to contribute to your comfort on shore!

When a ship is not steered steadily, but goes in and out with ber head, Jack, in his own expressive lingo, says, 'She sheeps of games.' Therefore, in giving chace to an enemy, or in a violent gale of wisd the ablest men are put to the helm, who can keep the ship steadiest and evenest upon a point.