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II.
& Grene yowth, to aige thow mon obey and bor,

Thy foly lustis lestes skant ane May;
That than wes witt, is naturall foly now,
As warldly witt, honor, riches, or fresche array:
Deffy the devill, dreid God and domisday,
For all sall be accusit, as thow knawis;
Blessit be God, my yowtheid is away;
Honor with aige to every vertew drawis,

III.
“ O bittir yowth! that semis delicious;

O haly aige! that sumtyme semit soure ;
O restless yowth! hie, hait, and vicious;
O honest aige! fulfillit with honoure;

frawart yowth! frutles and fedand flour,
Contrair to conscience, baith to God and lawis,
Of all vane gloir the lamp and the mirroure;
Honor with aige tilt every vertew drawis.

IV.
« This warld is sett for to dissaive us evin ;

Pryde is the nett, and covetece is the trane;
For na reward, except the joy of hevin,
Wald I be yung into this warld agane.
The schip of faith, tempestous wind and rane,
Dryvis in the see of Lollerdry that blawis;
My yowth is gane, and I am glaid and fane,
Honor with aige to every vertew drawis.

V.
“ Law, luve, and lawtie, gravin law thay ly;

Dissimulance hes borrowit conscience clayis;
Aithis, writ, walx, nor seilis, ar not set by;
Flattery is fosterit baith with friends and fayis.
The sone, to bruik it that his fader hais,
Wald sé him deid ; Sathanas sic seid sawis :
Yowtheid, adew, ane of my mortall fais,
Honor with aige to every vertew drawis.

“ KENNEDY." P. 237. “ This poem gives a favourable idea of Kennedy as a versifier. His lines are more polished and smooth than those of his contemporaries. If he is the person against whom Dunbar directed his invective, he has met with hard measure.

“• I la t ye knaw I haif twa Lothian hippis,

That bettir Inglis can, and mair perfyte,
Than thow can blubbir with thy Carrik lippis.'"

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Dunbar says,

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« This sarcasm, if scrious, is misapplied.

“ St. 4. I. 6. . Dryvis in the see of Lollerdry that blawis." Kennedy appears to have been a zealous partisan of what was termed ihe old faith ; whereas the poets his contemporaries were either lukewarm in their religious tenets, or inclined to the new opinions

“ The name of Lollard is well known both on the continent and in Britain.-The Monkish writers derived it from lolium, and to make the etymology more complete, were guilty of a false quantity, using bollium instead of lolium. It would have been well for the poor Lollards, if this etymology had led their adversaries to apply the parable to their case, and not to set fire to the tares before the harvest of the last day.

“ The publisher of the former edition of Knox gravely says, that they took their name from a pious man called Lollard.

“ Mosheim, Eccles. Ilist. vol. i. p. 744. Note [u] says, that those innovators were termed Lollards from the German lollen, whence the English lull. This alluded to the drawling unison which they appear to have affected in their prayers and religious. hymns. In modern language they would have been termed the sect of the Hum-drums.

“ When the Lollards were first discovered in England, the bishops were at a loss how to describe their tenets. In 1387, Henry Bishop of Worcester informed his clergy, that they were

followers of Mahomet;' Wilkin's Concil. vol. iii. p. 202. They who are acquainted with the ecclesiastical history of those times, will recollect many an example of judgments equally precipitate.

“ The conclusions of the Lollards, as presented by themselves to parliament in the reign of Richard II. are to be found in Wilkins, vol. iii. p. 221. They are conclusions which Protestants in this age might hold, with the exception of some fanatical conceits, such as the absolute unlawfulness of war.

“ They are expressed with a singular naivété. Thus, against the celibacy of the clergy, it is said, “ Delicata cibaria virorung ecclesiasticorum, volunt habere naturalem purgationem, vel pejorem.'— That were holy water as etlicacious as is pretended, it would be a cure for all sores, the contrary whereof experience teaches: And again, if all the instruments of the passion, such as the nails and the spear are to be venerated, the lips of Judas Iscariot, could they be procured, would prove excellent relics.

“ Wilkins in the same vol. iii. p. 225, has preserved the recantation of one William Dynot, a Lollard, made in 1396 before the Archbishop of York. It contains the following expressions: 'I swere to God, and to all his sayntis upon this holy gospell

, that fro this day forward I shall worship ymages with praying, and offering upto them in the worschop of the saintes, that they be made after; and also I shall be buxum to the lawes of holy chirche; and also I shall stand to your declaration, which is heresy or errour, and do

thereafter

“ It is remarkable that different Lollards recant different tenets. This looks as if the sect had not been formed, but that every one who presumed to deviate from the onward path of Catholic faith, was comprehended under the general denomination of Lollard." P. 354.

From this specimen it will appear, that to the lovers of vational poetry of ancient day, the editor of this volume has presented a rich and valuable treasure. It cannot fail of interest ing any man of antiquarian research, even though he be not a native of Scotland.

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Art. XI. Freedom ; with other Poems. By George Thomas.

12mo. 116 pp. 6s. Ruffy and Evans. 1816. We thought that in Mr. Hunt's Descent of Liberty we had witnessed the ne plus ultru of poetical absurdity, till Mr. George Thomas made his appearance. Gingling tongues"_" Nature playing in gnileless anticks”—" harmonious jar”—“ man's inversive fancy,” and other such sublimities, cross our eye in every page of Mr. George Thomas. If we had wished to impress our readers with a full and perfect idea of absurdity, fet. tered in rhyme, we could not have desired a happier specimen than the following exordiuin.

“ Hail! Power divine, whose birth th' archangel sung,
The earth with peals of bursting gladness rung,
Sister of life primeval, of fair light
Assisting minstrel, when the dun crowned night
First moved his car from off the icy pole,
T' unfurl his sable streamers on the goal
Of trembling darkness. Fiends gnashed at thy bright rise,
To see thy natal stair possess the skies,
Irradiate fulgence gleam, diffusing far
A clattering shout of joy, 'mid realms that bar
The circling fires on corruscant throne
Of Deity supreme.

“ Hail! devote being, of inspiring charms,
Whose healing breath the lingering captive warms
With thrilling life, whose arms th' infolded doors
Of tyrant prison break, snap the dead scores
Of knotted links that weigh the savage down,
Writhed in despair within his dungeon's frown.

Thee, the lone wilds adore, where nature plays
In gniteless anticks near the woody maze,

Where

Where art's restrictive hand ne'er dared to rove,
Or snatch thy nurslings from their peaceful grove.
The recluse isles, whose rocks a rampire ise,
To break the surge or prop the low'ring skies,
At thy bright feet shall grateful presents pour,

The land's best products with the ocean's store.” P. 1. We acquit our author of any blasphemous intention, but when he is astride this plunging Pegasus of his, we heartily wish that he would vot attempt to mount to the heavens, but content himself with those Bastian bogs, where, if he pleases, he may gallop on, in his own estimation a perfect Pindar.

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