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cerning the literary remains of the late Mr. Wilbur, mentioned by his colleague and successor, Rev. Jeduthan Hitchcock, in a communication from which we made some extracts in our number for February, 1863, and have been so repeatedly urged to print some part of them for the gratification of the public, that they felt it their duty at least to make some effort to satisfy so urgent a demand. They have accordingly carefully examined the papers intrusted to them, but find most of the productions of Mr. Wilbur's pen so fragmentary, and even chaotic, written as they are on the backs of letters in an exceedingly cramped chirography, here a memorandum for a sermon; there an observation of the weather; now the measurement of an extraordinary head of cabbage, and then of the cerebral capacity of some reverend brother deceased; a calm inquiry into the state of modern literature, ending in a method of detecting if milk be impoverished with water, and the amount thereof; one leaf beginning with a genealogy, to be interrupted half-way down with an entry that the brindle cow had calved, that any attempts at selection seemed desperate. His only complete work, "An Enquiry concerning the Tenth Horn of the Beast," even in the abstract of it given by Mr. Hitchcock, would, by a rough computation of the printers, fill five entire numbers of our journal, and as he attempts, by a new application of decimal fractions, to identify it with the Emperor Julian, seems hardly of immediate concern to the general reader. Even the Table-Talk, though doubtless originally highly interesting in the domestic circle, is so largely made up of theological discussion and matters of local or preterite interest, that we have found it hard to extract anything that would at all satisfy expectation. But, in order to silence further inquiry, we subjoin a few passages as illustrations of its general character.]

I think I could go near to be a perrect Christian if I were always a visitor,

as I have sometimes been, at the bouse of some hospitable friend. I can show a great deal of self-denial where the best of everything is urged upon me with kindly importunity. It is not so very hard to turn the other cheek for a kiss. And when I meditate upon the pains taken for our entertainment in this life, on the endless variety of seasons, of human character and fortune, on the costliness of the hangings and furniture of our dwelling here, I sometimes feel a singular joy in looking upon myself as God's guest, and cannot but believe that we should all be wiser and happier, because more grateful, if we were always mindful of our privilege in this regard. And should we not rate more cheaply any honor that men could pay us, if we remembered that every day we sat at the table of the Great King? Yet must we not forget that we are in strictest bonds His servants. also; for there is no impiety so abject as that which expects to be dead-headed (ut ita dicam) through life, and which, calling itself trust in Providence, is in reality asking Providence to trust us and taking up all our goods on false pretences. It is a wise rule to take the world as we find it, not always to leave it so.

It has often set me thinking when I find that I can always pick up plenty of empty nuts under my shagbark-tree. The squirrels know them by their lightness, and I have seldom seen one with the marks of their teeth in it. What a school-house is the world, if our wits would only not play truant ! For I observe that men set most store by forms and symbols in proportion as they are mere shells. It is the outside they want and not the kernel. What stores of such do not many, who in material things are as shrewd as the squirrels, lay up for the spiritual winter-supply of themselves and their children! I have seen churches hat seemed to me garners of these withered nuts, for it is wonderful how prosaic is the apprehension of symbols by the minds of most men. It is not one sect nor another, but all, who, like the dog of

the fable, have let drop the spiritual substance of symbols for their material shadow. If one attribute miraculous virtues to mere holy water, that beautiful emblem of inward purification at the door of God's house, another cannot comprehend the significance of baptism without being ducked over head and ears in the liquid vehicle thereof.

[Perhaps a word of historical comment may be permitted here. My late revered predecessor was, I would humbly affirm, as free from prejudice as falls to the lot of the most highly favored individuals of our species. To be sure, I have heard him say that, "what were called strong prejudices, were in fact only the repulsion of sensitive organizations from that moral and even physical effluvium through which some natures by providential appointment, like certain unsavory quadrupeds, gave warning of their neighborhood. Better ten mistaken suspicions of this kind than one close encounter. "" This he said somewhat in heat, on being questioned as to his motives for always refusing his pulpit to those itinerant professors of vicarious benevolence who end their discourses by taking up a collection. But at another time I remember his saying, "that there was one large thing which small minds always found room for, and that was great prejudices." This, however, by the way. The statement which I purposed to make was simply this. Down to A. D. 1830, Jaalam had consisted of a single parish, with one house set apart for religious services. In that year the foundations of a Baptist Society were laid by the labors of Elder Joash Q Balcom, 2d. As the members of the new body were drawn from the First Parish, Mr. Wilbur was for a time considerably exercised in mind. He even went so far as on one occasion to follow the repreher sible practice of the earlier Puritan divines in choosing a punning text, and preached from Hebrews xiii. 9: "Be not carried about with divers and strange doctrines." He afterwards, in accordance with one

of his own maxims,-"to get a dead injury out of the mind as soon as is decent, bury it, and then ventilate,” — in accordance with this maxim, I say, he lived on very friendly terms with Rev. Shearjashub Scrimgour, present pastor of the Baptist Society in Jaalam. Yet I think it was never unpleasing to him that the church edifice of that society (though otherwise a creditable specimen of architecture) remained without a bell, as indeed it does to this day. So much seemed necessary to do away with any appearance of acerbity toward a respectable community of professing Christians, which might be suspected in the conclusion of the above paragraph.-J. H.]

In lighter moods he was not averse from an innocent play upon words. Looking up from his newspaper one morning as I entered his study he said, "When I read a debate in Congress, feel as if I were sitting at the feet of Zeno in the shadow of the Portico." On my expressing a natural surprise, he added, smiling, "Why, at such times the only view which honorable members give me of what goes on in the world is through their intercalumniations." I smiled at this after a moment's reflection, and he added gravely, "The most punctilious refinement of manners is the only salt that will keep a democracy from stinking; and what are we to expect from the people, if their representatives set them such lessons? Mr. Everett's whole life has been a sermon from this text. There was, at least, this advantage in duelling, that it set a certain limit on the tongue." In this connection, I may be permitted to recall a playful remark of his upon another occasion. The painful divisions in the First Parish, A. D. 1844, occasioned by the wild notions in respect to the rights of (what Mr. Wilbur, so far as concerned the reasoning faculty, always called) the unfairer part of creation, put forth by Miss Parthenia Almira Fitz, are too well known to need more than a passing allusion. It was during these heats, long since hap

pily allayed, that Mr. Wilbur remarked that "the Church had more trouble in dealing with one sheresiarch than with twenty heresiarchs," and that the men's conscia recti, or certainty of being right, was nothing to the women's.

When I once asked his opinion of a poetical composition on which I had expended no little pains, he read it attentively, and then remarked, "Unless one's thought pack more neatly in verse than in prose, it is wiser to refrain. Commonplace gains nothing by being translated into rhyme, for it is something which no hocus-pocus can transubstantiate with the real presence of living thought. You entitle your piece, My Mother's Grave,' and expend four pages of useful paper in detailing your emotions there. But, my dear sir, watering does not improve the quality of ink, even though you should do it with tears. To publish a sorrow to Tom, Dick, and Harry is in some sort to advertise its unreality, for I have observed in my intercourse with the afflicted that the deepest grief instinctively hides its face with its hands and is silent. If your piece were printed, I have no doubt it would be popular, for pcople like to fancy that they feel much better than the trouble of feeling. I would put all poets on oath whether they have striven to say everything tney possibly could think of, or to leave out all they could not help saying. In your own case, my worthy young friend, what you have written is merely a deliberate exercise, the gymnastic of sentiment. For your excellent maternal relative is still alive, and is to take tea with me this evening, D. V. Beware

of simulated feeling; it is hypocrisy's first cousin; it is especially dangerous to a preacher; for he who says one day, 'Go to, let me seem to be pathetic,' may be nearer than he thinks to saying, 'Go to, let me seem to be virtuous, or earnest, or under sorrow for sin.' Depend upon it, Sappho loved her verses more sincerely than she did Phaon, and Petrarch his sonnets better than Laura, who was indeed but his poetical

stalking-horse. After you shall have once heard that muffled rattle of the clods on the coffin-lid of an irreparable loss, you will grow acquainted with a pathos that will make all elegies hateful. When I was of your age, I also for a time mistook my desire to write verses for an authentic call of my nature in that direction. But one day as I was going forth for a walk, with my head full of an Elegy on the Death of Flirtilla,' and vainly groping after a rhyme for lily that should not be silly or chilly, I saw my eldest boy Homer busy over the rain-water hogshead, in that childish experiment at parthenogenesis, the changing a horse-hair into a water-snake. An immersion of six weeks showed no change in the obstinate filament. Here was a stroke of unintended sarcasm. Had I not been doing in my study precisely what my boy was doing out of doors? Had my thoughts any more chance of coming to life by being submerged in rhyme than his hair by soaking in water? I burned my elegy and took a course of Edwards on the Will. People do not make poetry; it is made out of them by a process for which I do not find myself fitted. Nevertheless, the writing of verses is a good rhetorical exercitation, as teaching us what to shun most carefully in prose. For prose bewitched is like window-glass with bubbles in it, distorting what it should show with pellucid veracity."

It is unwise to insist on doctrinal points as vital to religion. The Bread of Life is wholesome and sufficing in itself, but gulped down with these kickshaws cooked up by theologians, it is apt to produce an indigestion, nay, even at last an incurable dyspepsia of scepticism.

One of the most inexcusable weaknesses of Americans is in signing their names to what are called credentials. But for my interposition, a person who shall be nameless would have taken from this town a recommendation for an office of trust subscribed by the selectmen and all the voters of both par