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to be a good churchman, it don't prove him and function, and citism, and incivism, and to be a good Christian, Tom. As much equalization, and inviolubility, and impier

I hate republican works, I'd scorn to live scriptible, and fraternization? n a country where there was not liberty of Jack, Nonsense, gibberish, downright hoconscience; and where every man might cuspocus. I know 'tis not English ; sir John not worship God in his own way. Now says 'tis not Latin ; and his valet de sham tut liberty they had not in France : the Bi- says 'tis net French neither. ble was shut up in an unknown heathenish Tom. And yet Tim says he never shall be tongue.- W lule here, thou and I can make happy till all these fine things are brought as free use of ours as a bishop ; can no more over to England. be sent to prison unjustly than the judge who Jack. What! in this christian country, tries us; and are as much taken care of by Tom? Why dost know they have no Sabthe laws as the parliament-man who makes bath in France ? Their mob parliament then,-Then, as to your thunking that the meets on a Sunday to do their wicked few scheme will make you happy, look work, as naturally as we do to go to church.* among your own set and see if any thing They have renounced God's word and God's can be so dismal and discontented as a level- day, and they don't even date in the year of ler.-Look at France. These poor French our Lord. Why dost turn pale, man? And fellows used to be the merviest dogs in the the rogues are always making such a noise, world; but since equality came in, I don't Tom, in the midst of their parliamentbelieve a Frenchman has ever laughed. house, that their speaker rings a bell, like

Tom. What then dost thou take French our penny-post man, because he can't keep lberty to be?

them in order. Jack. Tomurder more men in one night, Tom, And dost thou believe they are as, than ever their poor king did in his whole cruel as some folks pretend ?

Jack. I am sure they are, and I think I Tom. And what dost thou take a democrat know the reason. We christians set a high to be?

value on life, because we know that every Jack. One who lives to be governed by fellow-creature has an immortal soul : a soul à thousand tyrants, and yet can't bear a to be saved or lost, Tom-Whoever believes

that, is a little cautious how he sends a soul Tom. What is equality ?

unprepared to his grand account. But he Jack. For every man to pull down every who believes a man is no better than a dog, one that is above him : while, instead of will make no more scruple of killing one raising those below him, to his own level, he than the other. only makes use of them as steps to raise I'om. And dost thou think our Rights of himself to the place of those he has tumbled Man will lead to all this wickedness? do .

Jack. As sure as eggs are eggs. Tom. What is the new Rights of Man? Tom. I begin to think we're better off as Jack. Battle, murder, and sudden death. we are.

Tom. What is it to be an enlightened peo-l Jack. I'm sure on't. This is only a scheme Ale?.

Ito make us go back in every thing. 'Tis Jack. To put out the light of the Gospel, making ourselves poor when we are getting cofound right and wrong, and grope about rich, and discontented when we are comin pitch darkness,

fortable, Tom. What is philosophy, that Tim Stan- ! Tom. I begin to think I'm not so very undish talks so much about?

happy as I had got to fancy. Jack. fo believe that there's neither God, Jack. Tom, I don't care for drink myself, Dor devil, nor heaven, nor hell: to dig up a but thou dost, and I'llargue with thee, not in wicked old fellow's* rotten bones, whose the way of principle, but in thy own way; as, Sir John says, have been the ruin of when there's all equality there will be no sila thousands; and to set his figure up in a perfluity; when there's no wages there'll church and worship him.

be no drink : and levelling will rob thee of Tom. And what is a patriot according to y ale more than the malt tax does. the new school?

Tom. But Standish says, if we had a good Jack. A man who loves every other coun- government, there d be no want of any thing. try better than his own, and France best of Jack. He is like many others, who take

the king's money and betray him : let him Tom. And what is Benevolence? give up the profits of his place before he Jack. Why, in the new fangled language, kicks at the hand that feeds him.-Though

Leans contempt of religion, aversion to l’m no scholar, I know that a good governjustice, overturning of law, doating on all ment is a good thing. But don't go to make Dankind in general, and hating every body me believe that any government can make a in particular.

bad man good, or a discontented man happy.. Tom. And what mean the other hard - What art musing upon, man? words that Tim talks about-organization

• Since this they have crammed ten days into the Voltaire.

week, in order to throw Sunday out of it.

Tom. Let me sum up the evidence, as forced ; and the best religion in the world if they say at 'sizes-Hem! To cut every it was but better followed. While old Enman's throat who does not think as I do, or gland is safe, I'll glory in her, and pray for hang him up at a lamp-post !- Pretend li- her, aed when she is in danger, l'll figlit for berty of conscience, and theu banish the par- her, and die for her. sons only for being conscientious !-Cry out Tom. And so will I too, Jack, that's what liberty of the press, and hang up the first I will. (Sings) man who writes his mind !--Lose our poor O the roast beef of old England ! laws !-Lose one's wife perhaps upon every Jack. Thou art an honest fellow, Tom. little tiff !--March without clothes, and fight Tom. This is Rose and Crown night, and without victuals !-Notrade!-No Bible - Tim Standish is now at his mischief; but No Sabbath nor day of rest !- No safety, no we'll go and put an end to that fellow's work, comfort, no peace in this world-an:l noor he'll corrupt the whole club. world to come!--Jack, I never knew thee Jack. Come along. tell a lie in my life.

Tom. No; first I'I stay to burn my book, Jack. Nor would I now, not even against and then I'll go and make a bonfire andthe French.

Jack. Hold, Tom. There is but one thing Tom. And thou art very sure we are not worse than a bitter enemy-and that is an ruined?

imprudent friend. If thou would'st show Jack. I'll tell thee how we are ruined. thy love to thy king and country, let's have We have a king, so loving, that he would not no drinking, no riot, no bonfires : put in hurt the people if he could: and so kept in, practice this text, which our parson preachthat he could not hurt the people if he would. ed on last Sunday, 'Study to be quiet, work We have us much liberty as can make us with your own hands, and mind your own happy, and more trade and riches than al-business.' lows us to be good. We have the best laws Tom, And so I will, Jack-Come on. in the world, if they were more strictly en




As a homely digger may show a man a rich mine, so whatever the Book may be which is presented to you, that which I recommend to you is a matchless ono.

Hon. Robert Boyle's Preface to the style of the Holy Seriptures.





This little piece requires some apology. It was written without the remotest intention of its ever being published. Some friends, for whose opinion the author entertains great deference, suggested that, at a time when such insidious atteinpts are making, by industry of iinpiety, to corrupt the principles, and to alienate the mind altogether from the study and be.

lief of the Holy Scriptures, this slight publication might not be wholly useless or unseasonable. - Had health and other circumstances been favourable, many important characters, many

striking facts, many engaging histories, might have been additionally introduced, and thus this slight work had been rendered less imperfect. But the writer having in an early attempt to treat on sacred subjects, * introduced many of the most interesting characters and incidents of the Old Testament, they are here frequently omitted or more slightly toucbed on. With a hope to excite an increasing interest in the Bible, by inducing the readers lo scarch

• Sre Sacred Dramas, and Reflections of King Hezekiah.

it for themselves, the writer has generally forborne to make any particular reference to the specific chapter or verse to which the different passages allude. To increase their admiration of the Word of God by such research, is her fervent desire; and this more especially at a period when, by so many recent attacks, its truth is impugned, its authority denied, its doctrines vilified, and the characters it exhibits viewed with abhorrence, or treated with ridicule.

The familiar measure hero adopted is very unfavourable to the subject. The author never remembers to have seen a serious poem written in it, except hymns; and even lymns, besides being short, are generally in the quatrain stanza; which, by making the rhyme alternate, gives greater room for elevation in the diction, and expansion of the thought, both of which the measure here used is calculated to cramp and contract.

This trifle, which was intended for little more than a Catalogue Raisonne of the names of the books of the Bible, admits of little poetical embellishment, even were the Author better qualified to bestow it. Indeed, the dignity of the Sacred Volume is so commanding, its supe. riority to all other compositions so decided, that it never gains any thing by human infusions ; paraphrase dilutes it, amplification weakens, imitation debases, parody profanes.

Much more latitude is given in the Old than in the New Testament. The latter consists chiefly of fact and doctrine. It has less imagery; it exhibits a more explicit rule of faith; a more spiritualized code of morals; it is more specifically didactic. On this holy ground, therefore, we must tread with peculiar caution; because here every article of faith is definite; every rule of practice is established ; the scheme of salvation is completed : so that all who enlarge on it must carefully avoid the awful sentence denounced on those who add to, or take froni, that is written Barley Wood, April 2, 1821.

THE OLD TESTAMENT. | It came to chcer the contrite heart,

Redemption's wonders to impart ;

That he who sius should sin no more ;

It came-a lost world to restore.
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 :

, THE HISTORICAL BOOKS, PSALMS, PROHere we are shown "the good old wey," First to believe, and then obey.

God's Spirit dictates; men proclaim
The doctrines as from him they came.

And not by miracles alone,

The first five books for author claim
By prophecy the truth is shown.
Tho' 'tis no scheme for dry dispute,

Moses, and Pentateuch their name,
No scene to wrangle and confute ;

In GENESIS, which first we call, Not an arena for debate,

Is man's creation, and his fall. A field for harsh polemic hate;

But soon to Adam came the word

That rebel man should be restor'd. The more 'tis search'd the more 'tis prov'd.

Yet, tho'the gracious promise came, It is a boon by mercy given,

The first-born bore a murderer's name, That man may gain some taste of heaven;

See the whole world by flood expire; Best medicine for the sin-sick soul,

The cities of the plain by fire ! For guilty passions best controul ;

You ask, perhaps, “ Who slew all these?” To all, its precepts are applied,

'Twas sin, the original disease! The rich man's guard, the poor man's guide;

From Adam the infection ran; To fill with gratitude the hearts

In downward course from man to man. Where God his larger gifts imparts;

Tho' all who draw the vital breath To cheer with higher hopes the poor,

Must pay the penalty of death, To teach the suff'rer to endure ;

Yet one* immortal pair we see : The meek to raise, repress the bold,

Pledge of our immortality ! To warn the young, to wean the old ;

Enoch, in a corrupted time, The arms it lends are faith and prayer,

Bequeath'd to us this truth sublime; Its fruits, oblivion sweet of care.

God's service is not merely talk, Here are the only precepts given

The man of God with God must walk. For peace on earth, or rest in heaven,

From general laws, immunity Sole lesson since the world began,

He found, for Enoch did not die, For fear of God and love to man:

“God took him!” () emphatic word! It came with blessings in its train,

No more was necdful to record. Which to recount, the attempt were vain.

The world grew worse as old it grew, It came to hinder fell despair,

Sin gathering strength, grew bolder too, The ravages of sin repair ;

• Elijah and Enoch.

Long-suffering patience now was past, |From tempting pleasure's snares restrain The appalling sentence comes at last;

him ? “ My Spirit shall not always strive, Could make the prison, pit, and court, No further respite will I give.”

To hii alike a safe resort? God bids a refuge strait prepare

What made him thus unyielding stand? For those his goodness meant to spare, His God was still at his right hand ! Blest Noah, and his favoured race,

Religion was to him a law; Alone obtain the special grace.

He knew the Omnipresent saw : A picture of our world remark,

No secrecy his soul can win, In those who labour'd in the ark;

No fancied safety tempt to sin :. A stronger instance need we find

Omniscience sees the skulking shame, Of the hard heart of base mankind ? Darkness and light to God the same ! Howe'er assicuously they wrought,

Now Exodus records the story No builder his own safety sought;

Of Pharaoh's fall and Moses' glory. A century was the task pursu'd,

By learning form’d, and form’d by nature, Not one his own destruction view'd :

För general, guide, and legislator; Oh, blind, God's menaced blow to slight!

At great Jehovah's high command, What ! perish with the ark in sight?

Bu faith he left th’oppressor's land; See God his awful threat'ning keup,

discap'd the snares by Pharaoh spread, Break up the fountains of the deep;

The numerous phalanx forth he led. Remove the limits long assign'd

Mark on the margin how they stand; Th'encroaching waters fast to bind !

Behold they cross the sea by land ! Heaven's windows open ; lo, the sky

God's mighty power is seen once more, Pours down its deluge from on high ! Oh, miracle ! they reach the shore ! The foods that rise, the floods that fall,

Egypt pursues, the ocean braves, Meet at one point and cover all :

They rush between the parted waves ! All cry, none aid ; with anguish wild

Back to their course the waves retreat, The frantic mother grasps her child.

Again the refluent waters meet ! The weak their safety seek below,

If Egypt's shrieks are mix'd with prayer, The rapid waves above them flow;

They pray to gods who cannot hear ! The strong attempt the mountain's steep, See Egypt sink, ingulf'd their host, The mountains are become the deep.

| The rider and his horse are lost ! Half dead with famive, half with fear,

Israel, unworthy of the boon, Now few, and fewer now, appear !

Forgets the wondrous rescue soon : All strive, all sink-sivk beasts and men ; Sav'd, not converted ;-discontent Perish'd each living substance then.

Defeats the mighty blessings sent. Existence is extinct !The world

By miracle they still were fed, Itself to dire destruction hurl'd.

From heaven receiv'd their daily bread; Good Noah's house alone remain'd;

Yet murmur'd at the bounteous hand The waves his floating ark sustain'd.

Which fed them in that desert land : There is an ark that's open still,

Yet we, these pilgrims while we blame, Where all may shelter if ihey will,

And cast reproach on Israel's name; Awful, indeed, if Christians too

To murmur, too, we sometimes dare, Should perish with their ark in view !

Though we have bread to eat and spare! But if the moral plague abound,

Moses ! thy parting song sublime, Yet still some righteous men were found ; | Shall outlive worlds and bury time. Righteous, not perfect, you may see

No hallow'd bard, whate'er his worth, Throughout mankind's long history ;'

E'er pour'd more warm effusions forth ! As stars in darkness seem more bright, ()'er Israel's sin how does he sigh, So these illume the moral night,

His God, his Rock, how glorify ! See Abraham full of faith and grace, • Attend the awful truth I sing, Sire of the patriarchal race :

Is no indifferent, no vain thing; To Isaac turn your wond'ring eyes,

It is your life, your hope, your all; Prefiguring the great Sacrifice !

God is the Lord ; obey his call : What Abraham felt, fond parents, say, In vain for molten Gods you strive, Himself his only son must slay !

'Tis I that kill, that make ahve! Though much he mourn'd, for much he Fountain of Jacob, just and true! lov’d,

Thou wat'rest earth with heavenly dew ! His faith, his prompt obedience prov'd : From Thee descend the corn and wine, What dauntless faith those words implied, All health, all gifts, all grace is thine ! “God will himself a lamb provide !'

Then pouring the rich blessing round, Joseph, the virtuous, next behold, Ile shows them where true rest is found, Like Christ by his own brethren sold : · Oh, people sav'd, adore the Lord, The pit, the prison, all unite,

Shield of thy help, celestial sword ! To make his character more bright:

Approach, abide, secure from harms,
Whence came that strength which could Safe in the everlasting arms !
sustain hin,

Beneath that panoply divine,
Oh! save us, Lord, for we are thine!'

LEVITICUS the law proclaims,

“In me, great God, complete thy will !
Anul brands two* sacrilegious names. Slay me, and I will trust Thee still.”
The Gospel truth this book must own,
Anticipating Christ unknown.

Is it a seraph strikes the strings ?
Suci types thro' the Old Scriptures run, Or is it royal David sings?
And, like the shadow, prove the sun. Thy Psalms divinely bring to view,
NUMBERS the Hebrews' names declare,

Jesus, thy root and offspring too,

Mark, how the author's hallowed lays ; In due arrangement, just and fair : Tie nomenclature so exact.

Begin with prayer, and end with praise ! Not deists can disprove the fact.

Commerce how sure! which, while it gives

Due payment, rich returns receives; While DEUTERONOMY repeats

As tides, which from the shore recede, That law of which the other treats;

Return to fill the native bed, Enlarges on th' important theme;

So praise which we to God impart, With Moses' death completes the scheme. Comes back in blessings to the heart. See JOSHUA, type of Jesus, stand,

Gainful return, to man when given Fighting for Canaan's promis'd land ! Such interchange 'twixt earth and heaven ! While JUDGES learn'd their wisdom bring,

| As long as inborn sin is felt, Before the Jews demand a king.

Or penitence in tears shall melt;

As long as Satan shall molest, God's tender care of pious youth

Or anguish rend the human breast; Is sweetly seen in past'ral Ruth:

As long as praver its voice shall raise, Here filial piety is found,

Or gratitude ascend in praise, And with its promis'd blessing crown'd. So long God's poet shall impart Good SAMUEL, as the Lord appoints,

A balm to every broken heart; The king so loudly ask'd, ancints;

So long the fainting spirit cheer, With sorrow deep th' historian brings

And save the contrite from despair, Succession sad of Israel's Kings;

To Sion's bard it shall be given And CHRONICLES prolongs the story,

To join the immortal choir in heaven;

And when with their's his accents float, So little to the royal glory :

He shall not ueed to change his note, Thaugh some were faithful, just, and true,

Tho'due this tributary praise, We grieve to say they were but few,

One sin embitter'd all his days. No prophet on the rolls of fame

The prudent prophet chose the veil Eclipses great Elial's name;

Of fiction for the bloody tale; Impellid by faith, disdaining fear,

The tale enrag'd the blinded king ; Tokings and priests alike sincere !

“ The man shall die who did this thing !” The altar once on Carmel built

Thou art the man !-the appalling word To God, proclaims th' apostate's guilt, Cuts deeper than a two-edged sword ; 'Twas there th’illustrious Tishbite, born All self-ieceit is put to flight, On Braal to pour inclignant scorn,

Scar'd conscience re-assumes its right, With keenest irony maintains

Awak'd, the king, in wild surprise, His power divine, in heaven who reigns; Prostrate in dust and ashes lies. Contemns, as round the trench he trod, The monarch rous'd, himself abhorr'd, Their talking, slepping, journeying god! And own’d his guilt before the Lord : To heaven behold him still aspire,

Now agoniz'd in prayer he speaks, Then reach it in a car of fire !

The multitude of mercies seeks. Ezra deserves immortal praise,

His prayer, his penitence, obtain Who sought the temple's walls to raise.

A respite from the threaten'd pain.

Tho' God decreed he should not die, How shall I NEHEMIAH paint,

Nor perish everlastingly, As once the courtier and the saint ?

Yet justice sought not to prevent, In ESTHER, Providence displays, Tho'he delay'd, the punishment. Tous inscrutable, bis ways;

The dire effect of sin we see Here the fair queen with modest grace

In his degererate family, Obtains protection for her race:

To him no future peace was known, The oppress'd from hence a lesson draws One son rebell’d against his throne; Of courage in a righteous cause;

Ungrateful friends, domestic jars, And here, the snares for virtue spread,

Intestine tumults, foreign wars : Return to plague th’inventor's head.

Contending brothers fiercely strive, JOB, on his duinghill, far more great

Dark enmity is kept alive, Than when he dwelt in regal state !

Now murmurs loud, now famine great, He heard, before, Jehovah's grace,

Now fierce convulsions shake the state; But now, he sees him face to face.

Divided empire soon we see Weekly he bow'd before his God,

Distract his near posterity. He felt the smart, but kiss'd the rod.

Thus, tho' his pardon mercy seals,

Sin's temporal results he feels. • Xadaba:d Abihu.

God with offence will have no part,

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