Man, the Intellectual Man, the Moral Man, and the Spiritual Man; and has sacrificed the three first at the shrine of the last. He gave certainly a terrific picture of the death-bed of the Sensual Man—a scene where few shine—but it is a good subject for oratory, and he made the most of it. He described the Poet well, walking by the mountain side, in the eye of nature—yet oppressed, panting rather than satisfied, with beauty and sublimity. Neither Fame nor Genius, it is most true, are all-sufficient to the mind of man! He made a fair hit at the Philosophers; first, at the Political Economist, who draws a circle round man, gives him so many feet of earth to stand upon, and there leaves him to starve in all his nobler parts and faculties: next, at the great Jurisconsult, who carves out a mosaic work of motives for him, cold, hard, and dry, and expects him to move mechanically in right lines, squares, and parallelograms, drills him into perfection, and screws him into utility. He then fell foul of the Moralist and Sentimentalist, weighed him in the balance and found him wanting—deficient in clearness of sight to discern good, in strength of hand and purpose to seize upon it when discerned. But Religion comes at last to the aid of the Spiritual Man, couches the blind sight, and braces the paralytic limb; the Lord of Hosts is in the field, and the battle is won, his countenance pours light into our souls, and his hand stretched out imparts strength to us, by which we tower to our native skies! In treating of this subject, Mr. Irving introduced several powerful images and reflections, to show how feeble moral and intellectual motives are to contend with the allurements of sense and the example of the world. Reason alone, he said, was no more able to stem the tide of prejudice and fashion, than the swimmer with his single arm (here he used an appropriate and spirited gesture, which reminded us of the description of the heroic action of the swimmer in Sir Philip Sidney’s Arcadia) is able to oppose the raging torrent, as the voice of conscience was only heard in the tumultuous scenes of life like the faint cry of the sea-bird in the wide world of waters. He drew an animated but mortifying sketch of the progress of the Patriot and Politician, weaned by degrees from his attachment to young Liberty to hug old Corruption; and showed (strikingly enough) that this change from youthful ardour to a hoary, heartless old age of selfishness and ridicule (there were several Members of the Honourable House present) was not owing to increased wisdom or strength of sight, but to faltering resolution and weakness of hand, that could no longer hold out against the bribes, the snares, and gilded chains prepared for it. The romantic Tyro was right and free, the callous Courtier was a slave and self-conceited. All this was true; it was honest, downright, and well put. There was no cant in it, as far as regards the unequal odds and the