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How then did first defilement enter in ?
Ambition, thou first vital seed of sin !
Thou life of death, how cam’st thou there?

lo what bright form didst thou appear? In what seraphic orb didst thou arise? Surely that place udinits of no disguise :

Eternal sight must know thee there,
And, being known, thou soon must disappear.

But since the fatul truth we know, a
Without the matter thence, or manner how :

Thou brighest superlative of sin,
Tell us thy nature, where thou didst begiu

The first decree of thy increase
Debauch'd the regions of erernal peace;
Ald fillid the breasts of loyal angels there
With the first treasou, and infernal war.

Thou art the high extreine of pride,

And dost o’er besser crimes preside;
Not for the mean atteinpt of vice design'd,
But to embroil tne world, and damn mankind.
Transforming mischrief! how hast thuu procur'd,

That loss thai's ne'er to be restored,
And made the bright seraphic morning star

1:11 horrid monstrous shapes appear?
Satair, that, while he dwelt in glorious light,
Was always theu as pure as he was bright,
That in eitulyent rays of glory shore,
Excell'd by eternal light, by him atone,
Distorted low, and stript of innocente,
Aud banish’d with thee froin the high pre-eminence.
How has the splendid seraph chang'd his face,
'Transform'd by thee, and like thy monstrous race?
Ugly as is the crime, for which he fell;
Fitted by thee to make a local hell;
For such must be the place where either of you dwello


Said Tom to Jack, “ Can'st thou denote
Why Lawyers have from time remote
Bedeck'd themselves in sable coat?"
“ A Lawyer is sincere," quoth Jack,
“ He'll wear no colour on bis back
Save that which like bis heart is--black.'


Extracted from a Work intitled Some Doubts respecting

the Death, Resurrection and Ascension of Jesus Christ, published in New York.

CHRIst never appears in so interesting a point of view, as when deprived of those canonical, false, and superstitious robes, of those prophecies and miracles which have been attributed to bim as a Messiah, and when his real character is represented in its true light, that of a good man and a war patriot, desirous of restoring the liberty of his country, which had fallen under the 'Roman yoke. Io this he was unfortunate; yet how pleasing and pathetic are those times with which, after foreseeing his labours to be in vain, be ge:ily reproves Jerusalem for not listening to his voice: “O Jerusalem, Jerusalem, how often would I have gathered thy children together as a ben doth gather her brood under her wings, and ye would not,” (Luke xlii. 34). He then bebeld the city and wept over it. With respect to the education of Jesus, we know very little about it; it would seem, however, he had very early in life paid great attention to the writings of the ancient prophets, for at the age of twelve years, after he had been missed by bis father and mother on returning from Jerusalem to Nazareih, they found him amidst the doctors in the temple, hearing and asking them questions; and so great was the proficiency he had made, that all who beard him were astonished at his upderstanding, and his answers, (Luke ii. 46, 47). He then weut back with his parents to Nazareth, and all that can be collected from the apostles is, that “he increased in wisdom and in stature, and in favour with God and man," (ver. 52.) Wbat became of him afterward, until he arose as a teacher, is not known; very probably he continued to work with bis father at his own trade, occasionally making himself acquainted with the Scriptores; for he seems to have known them so well, as to be able to quote any of the prophecies at pleasure, whenerer be found them to agree with the accidents of his life, (Luke xxiv. 27, 44, 45, 46). At the age of thirty he appeared as a teacher. It always seemed to me, there was something of design in the first appearance of Christ. He was

a man of an excellent understanding; be knew very well the ignorance, the depravity, and the oppression under which his countrymen lay, and had conceived a design the most laudable and humane, which any human being can ever aspire to, that of freeing bis country from its bondage. To accomplish this great undertaking, it was necessary to call ju the people to bis assistance, whom he expected to gain by satislying in some measure the reigning opinions of the times, (Joho v. 39 ) The Jews had long been in great expectation of a Messiah to restore the tbrone of David and their prophets. Isaiah and Malachi, &c. bad foretold, that a messenger should precede him in order to prepare bis way, (MaInchi iji. 1. Isaiah. xl. 3.) Tbis is one advantage which Jesus made use of. John was previously seut to find out, as it were, bow the land lay; i.e. how the minds of the people were inclined, and in what manner they were to be acted upon. This is the more probable, because their mothers were cousins, and very intimate, (Lukei. 36,56.) Although John pretended not to know Christ but by means of the Holy Ghost, yet I have no doubt but that the plan had been settled before-hand, (vide Mark i.) John was very proper for this missiou ; he was very active, bad a great deal of fanaticisin, and gained over to his party great numbers of tbe people ; for we are informed, ibat “ all the land of Judea and they of Jerusalein went to be baptized by bim in the river Jordan." His dress and manners were likewise very well adapted to strike the people with the wonderful, “ his raiment was of camel's hair, he had a leatheri girdle about his loins, and his food was locusts and wild hovey:"! besides, he came as was foretold, preaching in the wilderness' (of Judea). After they bad flocked to him in such numbers, and John had made way for his reception, appeared Jesus himself, (John i.) It was ibe inteution of Jesus to bring about a revolution. This is one reason why be adbered only to the lowest class, and chose them for his companions. Whether he had any idea of an earthly kingdom; whether be thonght of restoring the throne of David spon himself, as being a descendant, is impossible to delermine with certainty ; nor by the account of the apostles, did Christ even sufficiently explain himself upon ibat matter. If such was his inteution, be did not use the proper method. The Jews experted a great king, a mighty ruler, to come in great pomp and magnificence; whereas Christ appeared in a manper quite contrary. He despised riches, be avoided the

(To be continued.)

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TO ALL THE KING'S ADDRESSERS, And more particularly to Mr. Wilson, of the IVard of Crip

plegate Within, who signed the private Address to the King from that Ward, and subsequently published a Letter in the Times of the 6th instant, wherein he avowed his disapprobation of the conduct of Ministers in having done more to demoralize and debauch the minds of the People of this Country, than Carlile, Wooler, or Cobbet.


Half-Royal, Half-Loyal, Half-Foolish, and less than Half

Honest Gentlemen, To give you credit for good intentions I am not disposed to believe that you act according to the best of your knowledge I cannot—to admit that you really deprecate disloyalty and immorality I will not--but I will assert that your avowed adherance to all the corruptions of the Government of this Island, proves you to be equally corrupt in principle. I do not for a moment believe that you act under honest delusion or mistaken notions, but I do believe that you are all wilfully corrupt and immoral, and that had you lived under the Roman Nero instead of the British Nero, your adulations and addresses would have been the same in every respect, You comprise that class of men who are always to be found in all societies, but who can best display themselves where the Government is notoriously wicked and corrupt; I mean the base and grovelling, who alone prosper and feel content under that system. You have been most appropriately called alarmists, that is, you are a class of men who feel no alarm yourselves, but you are the mere rams-horn of the Ministers, when they feel alarm, and through you make a loud, barsh, and hideous noise to frighten the timid part of the community. You do not cry heresy or schism, or nonconformity, or no Popery, but you do cry sedition and blas, pbemy, which words have the same meaning and intent, and are used for the very same purpose : which is no more or less than a desire to check the propagation of wholesome truths and useful knowledge, and to encourage falsehood and delusion; thereby hoping to support the existing order of things, whether right or wrong, or beneficial or injurious to the whole community. Yours can only be considered a

Vol. IV. No. 16.

new tune upon the old instrument, or the newest tune, for if I mistake not, this same-tune bas been played for thirty years! It is almost time to get it changed!

Gentlemen, (for you hardly deserve to be called fellow citizens) the ground on which you profess to proceed, is that your King is but a state bauble, or what you call a Constitutional King; you do not for a moment look at bim as the Chief Magistrate of the Realm; you make him an evanescent being, (a sort of metaphysical popery in politics) and then run away with the notion that he can do do wrong in his official character.

This is a grand mistake, and the infamous doctrine will not bear the test of examination, as it is not founded upon truth or hopesty, and is nothing more than the corrupt idea of some corrupt lawyers. On this head, Lord Somers bas written, in bis pamphlet entitled “The Judgments of whole Kingdoms and Nations, &c.," and he is a lawyer cailed constitutional, which is but an idle word to make the most of it-it has no houest meaning. Lord Somers says a King can do no wrong; and why? Because, as he holds an office of trust, the moment he does wrong, be forfeits that office, legally deprives himself of the kingship, and should be immediately deposed. He quotes the following maxim from Bracton, to support his assertion :- Qui si facit injuriam, non est Rex. If the King does'injustice, he is not king. This is very different to the maxim lately held forth by the Bishop of Lordon, that the King can do no wrong, either morally or politically. The former is a rational maxim, the latter is altogether priestly delusion, and not unlike the Catholic transubstantiation of bread and wine. Tord Somers happened to be advocating the propriety of expelling James and setting up William, or be never would have written such sentiments. For my part, I would go further than Lord Somers, and recommend, as the best method of preventing kings from doing wrong, that we should not keep such anomalous or amphibious creatures, but like rational beiugs, govern ourselves by Representatives of our own choice, and banish all hereditary or divine right.

However, as we are now living under the monarchical form of Government, I would oppose the opinion of Lord Somers and Bracton to that of the present Bishop of London and others, who pretend that the King can do no wrong, but that his Ministers must be responsible. I again repeat, and I will never relinquish the point, that no set of men as Ministers, would have barassed the Queen, as has been the case with the present, unless the King had given them the al

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