Jack. For every man to pull down every one inat is above him: while, instead of raising those below him, to his own level, he only makes use of them as steps to raise himself to the place of those he has tumbled down.

Tom. What is tho new Rights of Man? Jack. Battle, murder, and sudden death. Tom. What is it to be an enlightened people? Jack. To put out the light of the Gospel, confound right and wrong, and grope about in pitch darkness.

Tom. What is philosophy, that Tim Standish talks so much about?

Jack. To believe that there's neither God, nor devil, nor heaven, nor hell: to dig up a wicked old fellow's* rotten bones, whose books, Sir John says, have been the ruin of thousands; and to set his figure up in a church and worship him.

Tom. And what is a patriot according to the new school?

Jack. A man who loves every other country better then his own, and France best of all.

Tom. And what is Benevolence? Jack. Why, in the new fangled language, it means contempt of religion, aversion to justice, overturning of law, doating on all mankind in general, and hating every body in particular.

Tom. And what mean the other hard words that Tim talks about organization and function, and civism, and incivism, and equalization, and inviolability, and imperscriptible, and frater

nization?

Jack. Nonsense, gibberish, downright hocuspocus. I know 'tis not English; sir John says tis not Latin; and his valet de sham says 'tis not French neither.

Tom. And yet Tim says he never shall be happy till all these fine things are brought over to England.

Jack. What! in this christian country, Tom? Why dost know they have no Sabbath in France? Their mob parliament meets on a Sunday to do their wicked work, as naturally as we do to go to church. They have renounced God's word and God's day, and they don't even date in the year of our Lord. Why dost turn pale, man? And the rogues are always making such a noise, Tom, in the midst of their parliament-house, that their speaker rings a bell, like our penny-post man, because he can't keep them in order.

Tom. And dost thou believe they are as cruel as some folks pretend?

Jack. I am sure they are, and I think I know the reason. We christians set a high value on life, because we know that every fellow-creature has an immortal soul: a soul to be saved or lost, Tom-Whoever believes that, is a little cautious how he sends a soul unprepared to his grand account. But he who believes a man is no better than a dog who make no more scruple of kill. ing one than the other.

Tom. And dost thou think our Rights of Man will lead to all this wickedness?

Jack. As sure as eggs are eggs.

Tom. I begin to think we're better off as we arc.

Jack. I'm sure on't. This is only a scheme to make us go back in every thing. 'Tis mak. ing ourselves poor when we are getting rich, and discontented when we are comfortable.

Tom. I begin to think I'm not so very unhappy as I had got to fancy.

Jack. Tom, I don't care for drink myself, but thou dost, and I'll argue with thee, not in the way of principle, but in thy own way; when there's all equality there will be no superfluity; when there's no wages there'll be no drink : and levelling will rob thee of thy ale more than the malt tax does,

Tom. But Standish says, if we had a good government, there'd be no want of any thing.

Jack. He is like many others, who take the king's money and betray him: let him give up the profits of his place before he kicks at the hand that feeds him.-Though I'm no scholar, I know that a good government is a good thing. But don't go to make me believe that any govern. ment can make a bad man good, or a discontented man happy.-What art musing upon, man?

Tom. Let me sum up the evidence, as they say at 'sizes-Hem! To cut every man's throat who does not think as I do, or hang him up at a lamp-post!-Pretend liberty of conscience, and then banish the parsons only for being conscien tious '-Cry out liberty of the press, and harg up the first man who writes his mind!-Loic our poor laws!-Lose one's wife perhaps upon every little tiff!-March without clothes, and fight without victuals!-No trade!-No Bible! No `Sabbath nor day of rest!-No safety, no comfort, no peace in this world-and no world to come!-Jack, I never knew thee tell a lie in my life.

Jack. Nor would I now, not even against the

French.

Tom. And thou art very sure we are not ruined?

Jack. I'll tell thee how we are ruined. Wo have a king, so loving, that he would not hurt the people if he could: and so kept in, that he could not hurt the people if he would. We have as much liberty as can make us happy, and more trade and riches than allows us to be good. We have the best laws in the world, if they were more strictly enforced; and the best reli gion in the world if it was but better followed. While old England is safe, I'll glory in her, and pray for her, and when she is in danger. I'll fight for her, and die for her.

Tom. And so will I too, Jack, that's what I will, (Sings)

O the roast beef of old Englond!" Jack. Thou art an honest fellow, Tom. Tom. This is Rose and Crown night, and Tim Standish is now at his mischief; but we'll go and put an end to that fellow's work, or he'll corrupt the whole club.

Jack. Come along.

Tom. No; first I'll stay to burn my book, and then I'll go and make a bonfire and

Jack. Hold, Tom. There is but one thing worse than a bitter enemy-and that is an im.

THE OLD TESTAMENT.

INTRODUCTION.

HERE the first history of mankind
From its first origin we find;
God is its author, truth its name,
Salvation all its end and aim:

Here we are shown "the good old way,"
First to believe, and then obey.
God's Spirit dictates; men proclaim
The doctrines as from him they came.
And not by miracles alone,
By prophecy the truth is shown.

Tho' 'tis no scheme for dry dispute,
No scene to wrangle and confute;
Not an arena for debate,

A field for harsh polemic hate;
Yet strict enquiry may be mov'd,

The more 'tis search'd the more 'tis prov'd,
It is a boon by mercy given,

That man may gain some taste of heaven;
Best medicine for the sin-sick soul,
For guilty passions best controul;
To all, its precepts are applied,

The rich man's guard, the poor man's guide;
To fill with gratitude the hearts
Where God his larger gifts imparts;
To cheer with higher hopes the poor,
To teach the suff'rer to endure;
The meek to raise, repress the bold,
To warn the young, to wean the ld;
The arms its lends are faith and prayer,
Its fruits, oblivion sweet of care.

Here are the only precepts given
For peace on earth, or rest in heaven.
Sole lesson since the world began,
For fear of God and love to man:
It came with blessings in its train,
Which to recount, the attempt were vain.
It came to hinder fell despair,
The ravages of sin repair;

It came to cheer the contrite heart,
Redemption's wonders to impart;
'T'hat he who sins should sin no more;
It came a lost world to restore.

PART THE FIRST.

THE HISTORICAL BOOKS, PSALMS, PROVERBS, AND

ECCLESIASTES.

THE PENTATEUCH.

THE first five books for author claim
Moses, and Pentateuch their name.
In GENESIS, which first we call,
Is man's creation, and his fall.
But soon to Adam came the word
That rebel man should be restor❜d.
Yet, tho' the gracious promise came,
The first-born bore a murderer's name.
See the whole world by flood expire;
The cities of the plain by fire!
You ask, perhaps, "Who slew all these?"
'Twas sin, the original disease!
From Adam the infection ran;

In downward course from man to man.
Tho' all who draw the vital breath
Must pay the penalty of death,

Yet one* immortal pair we soʊ:
Pledge of our immortality!
Enoch, in a corrupted time,
Bequeath'd to us this truth sublime;
God's service is not merely talk,
The man of God with God must walk.
From general laws, immunity
He found, for Enoch did not die,
"God took him!" O emphatic word!
No more was needful to record.

The world grew worse as old it grew,
Sin gathering strength, grew bolder too,
Long-suffering patience now was past,
The appalling sentence comes at last;
My Spirit shall not always strive,
No further respite will I give."

God bids a refuge straight prepare
For those his goodness meant to spare
Bless'd Noah, and his favoured race
Alone obtain the special grace.

A picture of our world remark,
In those who labour'd in the ark;
A stronger instance need we find
Of the hard heart of base mankind
Howe'er assiduously they wrought,
No builder his own safet sought:
A century was the task p. rsu'd,
Not one his own destruction view'd:
Oh, blind, God's menaced b.ow to slight
What! perish with the ark in sight?

See God his awful threat'ning keep,
Break up the fountains of the deep;
Remove the limits long assign'd
Th' encroaching waters fast to bind!
Heaven's windows open; lo, the sky
Pours down its deluge from on high!
The floods that rise, the floods that fall,
Meet at one point and cover all :
All cry, none aid; with anguish wild
The frantic mother grasps her child.
The weak their safety seek below,
The rapid waves above them flow;
The strong attempt the mountain's steep,
The mountains are become the deep.
Half dead with famine, half with fear,
Now few, and fewer now, appear!

All strive, all sink-sink beasts and men
Perish'd each living substance then.
Existence is extinct!-The world
Itself to dire destruction hurl'd.
Good Noah's house alone remain'd;
The waves his floating ark sustain'd.

There is an ark that's open still,
Where all may shelter if they will.
Awful, indeed, if Christians too
Should perish with their ark in view!
But if the moral plague abound,
Yet still some righteous men were found:
Righteous, not perfect, you may see
Throughout mankind's long history;
As stars in darkness seem more bright,
So these illume the moral night.

See Abraham full of faith and grace.
Sire of the patriarchal race:
To Isaac turn your wond'ring eyes,
Prefiguring the great Sacrifice!
What Abraham felt, fond parents, say,
Himself his only son must slay!
Though much he mourn'd, for much he .ov'd

* Elijah and Enoch

His faith, his pron.pt obedience prov'd; What dauntless faith those words implied, "God will himself a lamb provide !"

Joseph, the virtuous, next behold, Like Christ by his own brethren sold: The pit, the prison, all unite,

To make his character more bright:

Whence came that strength which could sustain him,

From tempting pleasure's snares restrain him?
Could made the prison, pit, and court,
To him alike a safe resort?

What made him thus unyielding stand?
His God was still at his right hand'
Religion was to him a law;
He knew the Omnipresent saw:
No secrecy his soul can win,
No fancied safety tempt to sin:
Omniscience sees the skulking shame,
Darkness and light to God the same!

Now EXODUS records the story
Of Pharaoh's fall and Moses' glory.
By learning form'd, and form'd by nature,
For general, guide, and legislator;
At great Jehovah's high command,
By faith he left th' oppressor's land;
Escap'd the snares by Pharaoh spread,
The numerous phalanx forth he led.
Mark on the margin how they stand;
Behold they cross the sea by land!
God's mighty power is seen once more,
Oh, miracle! they reach the shore!
Egypt pursues, the ocean braves,
They rush between the parted waves!
Back to their course the waves retreat,
Again the refluent waters meet!

If Egypt's shrieks are mix'd with prayer,
They pray to gods who cannot hear!
See Egypt sink, ingulf'd their host,
The rider and his horse are lost!

Israel, unworthy of the boon,
Forgets the wond'rous rescue soon:
Sav'd, not converted ;-discontent
Defeats the mighty blessing sent.
By miracle they still were fed,
From heaven receiv'd their daily bread;
Yet murmur'd at the bounteous hand
Which fed them in that desert land:
Yet we, these pilgrims while we blame,
And cast reproach on Israel's name;
To murmur, too, we sometimes dare,
Though we have bread to eat and spare!
Moses! thy parting song sublime,
Shall outlive worlds and bury time.
No hallow'd bard, whate'er his worth,
E'er pour'd more warm effusions forth!
O'er Israel's sin how does he sigh,
His God, his Rock, how glorify!

Attend the awful truth I sing,
Ja no indifferent, no vain thing;
It is your life, your hope, your all;
God is the Lord; obey his call:
In vain for molten Gods you strive,
'Tis I that kill, that make alive!
Fountain of Jacob, just and true!
Thou wat'rest earth with heavenly dew!
From Thee descend the corn and wine,
All health, all gifts, all grace is thine!'
Then pouring the rich blessing round,
Vol. I.
E

He shows them where true rest is found.
'Oh, people sav'd, adore the Lord,
Shield of thy help, celestial sword!
Approach, abide, secure from harms,
Safe in the everlasting arms!
Beneath that panoply divine,
Oh! save us, Lord, for we are thine!"

LEVITICUS the law proclaims,

The Gospel truth this book must own,
And brands two sacrilegious names.
Anticipating Christ unknown.

Such types thro' the Old Scriptures run,
And, like the shadow, prove the sun.

NUMBERS the Hebrews' names declare, In due arrangement, just and fair · The nomenclature so exact, Not deists can disprove the fact. While DEUTERONOMY repeats That law of which the other treats, Enlarges on th' important theme; With Moses' death completes the scheme.

See JOSHUA, type of Jesus, stand, Fighting for Canaan's promis'd lana . While JUDGES learn'd their wisdom bring, Before the Jews demand a king.

God's tender care of pious youth
Is sweetly seen in past'ral RUTH :
Here filial piety is found,
And with its promis'd blessing crown'd.

Good SAMUEL, as the Lord appoints,
The king so loudly ask'd, anoints;
With sorrow deep th' historian brings
Succession sad of Israel's KINGS;
And CHRONICLES prolongs the story,
So little to the royal glory:

Though some were faithful, just, and true.
We grieve to say they were but few
No prophet on the rolls of fame
Eclipses great ELIJAH's name:
Impell'd by faith, disdaining fear,
To kings and priests alike sincere !
The altar once on Carmel built
To God, proclaims th' apostate's guilt.
'Twas there th' illustrious Tishbite, born
On Baal to pour indignant scorn,
With keenest irony maintains
His power divine, in heaven who reigns
Contemns, as round the trench he trod,
Their talking, sleeping, journeying god'
To heaven behold him still aspire,
Then reach it in a car of fire!

EZRA deserves immortal praise,
Who sought the temple's walls to raise

How shall I NEHEMIAH paint,

At once the courtier and the saint?

In ESTHER, Providence displays,
To us inscrutable, his ways;
Here the fair queen with modest grace
Obtains protection for her race:
The oppress'd from hence a lesson draws
Of courage in a righteous cause.
And here, the snares for virtue spread,
Return to plague the invontor's head.

* Nadab and Abihu

JOB, on his dunghill, far more great
Than when he dwelt in regal state!
He heard, before, Jehovah's grace,
But now he sees him face to face.
Meekly he bow'd before his God,
He felt the smart, but kiss'd the rod.
"In me, great God, complete thy will!
Slay me, and I will trust Thee still."

Is it a seraph strikes the strings?
Or is it royal DAVID Sings?
Thy PSALMS divinely bring to view
Jesus, thy root and offspring too.
Mark, how the author's hallowed lays
Begin with prayer, and end with praise!
Commerce how sure! which, while it gives
Due payment, rich returns receives;
As tides, which from the shore recede,
Return to fill the native bed,

So praise which we to God impart,
Comes back in blessings to the heart.
Gainful return, to man when given

Such interchange 'twixt earth and heaven!
As long as inborn sin is felt,
Or penitence in tears shall melt;
As long as Satan shall molest,
Or anguish rend the human breast;
As long as prayer its voice shall rafse,
Or gratitude ascend in praise,
So long God's poet shall impart
A balm to every broken heart;
So long the fainting spirit cheer,
And save the contrite from despair.

To Sion's bard it shall be given
To join the immortal choir in heaven;
And when with their's his accents float,
He shall not need to change his note.
Tho' due this tributary praise,
One sin embittered all his days.
The prudent prophet chose the veil
Of fiction for the bloody tale;
The tale enrag'd the blinded king;
“The man shall die who did this thing!"
THOU art the man!-the appalling word
Cuts deeper than a two-edged sword;
All self-deceit is put to flight,
Scar'd conscience re-assumes its right.
Awak'd, the king, in wild surprise,
Prostrate in dust and ashes lies.
The monarch rous'd himself abhorr'd,
And own'd his guilt before the Lord:
Now agoniz'd in prayer he speaks,
The multitude of mercies seeks.
His prayer, his penitence, obtain
A respite from the threaten'd pain.
Tho' God decreed he should not die,
Nor perish everlastingly,
Yet justice sought not to prevent,
Tho' ho delay'd the punishment.

The dire effect of sin we see
In his degenerate family.
To him no future peace was known,
One son rebell'd against his throne;
Ungrateful friends, domestic jars,
Intestine tumults, foreign wars:
Contending brothers fiercely strive,
Dark enmity is kept alive;

Now murmurs loud, now famine great,
Now fierce convulsions shake the state
Divided empire soon we see

Distract his near posterity.

Thus, tho' his pardon mercy seals,
Sin's temporal results he feels.
God with offence will have no part,
E'en in the man of his own heart.
All sadly serves to prove our fall
From purity original.

Taught by the wisdom from above,
See Proverbs full of truth and love.
To thee, O SOLOMON! belong
The graces of the mystic SONG.
ECCLESIASTES, or the Preacher,
Displays the powerful moral teacher.
How could'st thou, sapient king, coml me
Thy faulty life, and verse divine?
Why were thy PROVERBS still at strife
With thy dishonoured close of life?
Thou rear'st the Temple-oh, the sin
To quit the God who dwelt within!

Of all, O king, thy books have taught,
With holy wisdom richly fraught;
Still more thy large experience brings
The emptiness of human things.
In all thy keen and wide pursuit
Of love, power, pleasure, what the fruit"
Satiety in all we see,

In each enjoyment vanity!
Youth might be spar'd a world of woe,
The truth without the trial know,
Would they with abler hands advise,
And trust king Solomon the wise,
That the vex'd heart and sated mind
In God alone repose can find.

PART THE SECOND

THE PROPHETS.

THEE, great ISAIAH, dare I paint,
Prophet, evangelist, and saint?
So just thy strong prospective view
'Tis prophecy and history too.
Rapt in futurity, he saw,
The Gospel supersede the law.

Prophet in thy immortal lines,
The fulness of perfection shines;
There, present things the Spirit seals,
There, things that shall be he reveals,
Doctrine and warning, prayer and praise
Alike our admiration raise.
Amaz'd, we see the hand divine
Each thought direct, inspire each line.
Still has the seraph's burning coal
Left its deep impress on the soul;
Still shall the sacred fire survive,
Warm all who read, touch all who live:
"Twere hopeless to attempt the song,
So vast, so deep, so sweet, so strong!
Fain would I tell how Sharon's rose,
In solitary deserts blows;

Fain would I speak of Carmel's hill,
Whose trees the barren waste shall fill;
Of Lebanon's transplanted shade,
To sandy valleys how convey'd,
The noble metaphors we find
To loftiest objects there assign'd.
These splendid scenes before us bring
Th' invisible redeeming King.