MAN, thou hast a social spirit, and art deeply indebted to thy kind:
Therefore claim not all thy rights; but yield, for thine own advantage.
Society is a chain of obligations, and its links must support each other;
The branch cannot but wither, that is cut from the parent-vine. [thee,
Wouldst thou be a dweller in the woods, and cast away the cords that bind
Seeking, in thy bitterness or pride, to be exiled from thy fellows?
Behold the beasts shall hunt thee-weak, naked, houseless outcast;
Disease and Death shall track thee out, as blood-hounds, in the wilderness;
Better to be vilest of the vile, in the hated company of men,
Than to live a solitary wretch, dreading and wanting all things;
Better to be chained to thy labour in the dusky thoroughfares of life,
Than to reign monarch of Sloth, in lonesome savage freedom.

WHENCE, then, cometh the doctrine, that all should be equal and free?—
It is the lie that crowded hell, when seraphs flung away subjection.
No man is his neighbour's equal, for no two minds are similar,

And accidents, alike with qualities, have every shade but sameness;
The lightest atom of difference shall destroy the nice balance of equality,
And all things, from without and from within, make one man to differ
from another.

[Satan, We are equal and free! was the watchword that spirited the legions of We are equal and free! is the double lie that entrappeth to him conscripts from earth:

[pride,

The messengers of that dark despot will pamper to thy license and thy And draw thee from the crowd where thou art safe, to seize thee in the solitary desert.

Wo unto him whose heart the siren-song of Liberty hath charmed;
Wo unto him whose mind is bewitched by her treacherous beauty;
In mad zeal flingeth he away the fetters of duty and restraint,
And yieldeth up the holocaust of self to that fair idol of the damned.
No man hath freedom in aught, save in that from which the wicked would
be hindered;

He is free towards God and good; but to all else a bondman.

THOU art in the middle sphere, to render and receive honour;

If thy king commandeth, obey; and stand not in the way with rebels; But if need be, lay thy hand upon thy sword, and fear not to smite a traitor, For the universe acquitteth thee with honour,fighting in defence of thy king. If a thief break thy dwelling, and thou take him, it were sin in thee to

let him go;

Yea, though he pleadeth to thy mercy, thou canst not spare him, and be blameless:

For his guilt is not only against thee, it is not thy moneys or thy merchandise,

[sanction.

But he hath done damage to the law, which duty constraineth thee to Feast not thine appetite of vengeance, remembering thou also art a man, But weep for the sad compulsion, in which the chain of Providence hath bound thee:

Mercy is not thine to give; wilt thou steal another's privilege? [ened?
Or send abroad among thy neighbours a felon whom impunity hath hard-
Remember the Roman father, strong in his stern integrity,

And let not thy slothful self-indulgence make thee a conniver at the crime.
Also, if the knife of the murderer be raised against thee or thine,
And through good providence and courage, thou slay him that would have

slain thee,

Thou losest not a tittle of thy rectitude, having executed sudden justice; Still mayest thou walk among the blessed, tho' thy hands be red with blood. For thyself, thou art neither worse nor better; but thy fellows should

count thee their creditor:

Thou hast manfully protected the right, and the right is stronger for thy deed.
Also, in the rescuing of innocence, fear not to smite the ravisher;
What though he die at thy hand? for a good name is better than the life:
And if Phineas had everlasting praise in the matter of Salu's son,
With how much greater honour standeth such a rescuer acquitted!
Uphold the laws of thy country, and fear not to fight in their defence;
But first be convinced in thy mind; for herein the doubter sinneth.
Above all things, look thou well around, if indeed stern duty forceth thee
To draw the sword of justice, and stain it with the slaughter of thy

[fellows.

SHE that lieth in thy bosom, the tender wife of thy affections,
Must obey thee, and be subject, that evil drop not on thy dwelling.
The child that is used to constraint, feareth not more than he loveth;
But give thy son his way, he will hate thee and scorn thee together.
The master of a well-ordered home knoweth to be kind to his servants;
Yet he exacteth reverence, and each one feareth at his post.
There is nothing on earth so lowly, but duty giveth it importance;
No station so degrading, but it is ennobled by obedience :

Yea, break stones upon the highway, acknowledging the Lord in thy lot,
Happy shalt thou be, and honourable, more than many children of the

mighty.

.Thou that despisest the outward forms, beware thou lose not the inward For they are as words unto ideas, as symbols to things unseen. [spirit; Keep, then, the form that is good: retain, and do reverence to example; And in all things observe subordination, for that is the whole duty of man.

A HORSE knoweth his rider, be he confident or timid,

And the fierce spirit of Bucephalus stoopeth unto none but Alexander;
The tigress, roused in the jungle by the prying spaniels of the fowler,
Will quail at the eye of man, so he assert his dignity;

Nay, the very ships, those giant swans breasting the mighty waters,
Roll in the trough, or break the wave, to the pilot's fear or courage:
How much more shall man, discerning the Fountain of authority,
Bow to superior commands, and make his own obeyed!
And yet, in travelling the world, hast thou not often known

A gallant host led on to ruin by a feeble Xerxes?

Hast thou not often seen the wanton luxury of indolence

[heaven,

Sullying with its sleepy mist the tarnished crown of headship?
Alas! for a thousand fathers, whose indulgent sloth
Hath emptied the vial of confusion over a thousand homes:
Alas! for the palaces and hovels, that might have been nurseries for
By hot intestine broils blighted into schools for hell:
None knoweth his place, yet all refuse to serve;
None weareth the crown, yet all usurp the sceptre :

And perchance some fiercer spirit, of natural nobility of mind, [good,
That needed but the kindness of constraint to have grown up great and
Now the rich harvest of his heart choked by unweeded tares-
All bold to dare and do, unchecked by wholesome fear,
A scoffer about bigotry and priestcraft, a rebel against government and

[God,

And standard-bearer of the turbulent, leading on the sons of Belial,
Such a one is king of that small state, head tyrant of the thirty,
Brandishing the torch of discord in his village-home:
And the timid Eli of the house-yon humble parish-priest-
Liveth in shame and sorrow, fearing his own handiwork;

The mother, heart-stricken years agone, hath dropped into an early grave;
The silent sisters long to leave a home they cannot love;
The brothers, casting off restraint, follow their wayward wills;
And the chance guest, early departing, blesseth his kind stars,
That on his humbler home hath brooded no domestic curse.
Yet is that curse the fruit; wouldest thou the root of the evil?

с

A kindness-most unkind-that hath always spared the rod;
A weak and numbing indecision in the mind that should be master;
A foolish love, pregnant of hate, that never frowned on sin;
A moral cowardice of heart, that never dared command.

A KINGDOM is a nest of families, and a family a small kingdom;
And the government of whole or part differeth in nothing but extent.
The house, where the master ruleth, is strong in united subjection,
And the only commandment with promise, being honoured, is a blessing
to that house:

But and if he yieldeth up the reins, it is weak in discordant anarchy,
And the bonds of love and union melt away, as ropes of sand.
The realm that is ruled with vigour, lacketh neither peace nor glory:
It dreadeth not foes from without, nor the sons of riot from within;
But the meanness of temporizing fear robbeth a kingdom of its honour,
And the weakness of indulgent sloth ravageth its bowels with discord.
The best of human governments is the patriarchal rule;
The authorized supremacy of one, the prescriptive subjection of many :
Therefore, the children of the East have thriven from age to age,
Obeying, even as a god, the royal father of Cathay;

Therefore, to this our day, the Rechabite wanteth not a man,*

But they stand before the Lord, forsaking not the mandate of their sire. Therefore shall Magog among the nations arise from his northern lair, And rend, in the fury of his power, the insurgent world beneath him: For the thunderbolt of concentrated strength can be hurled by the will

of one,

While the dissipated forces of many are harmless as summer lightning.

* «To this our day, the Rechabite wanteth not a man."] I have heard it related of Wolfe, the missionary, that, when in Arabia, he fell in with a small wandering tribe, who refused to drink wine, not on Mohammedan principles, but because it had in old time been "forbidden by Jonadab, the son of Rechab, their father." Compare Jeremiah xxxv. 19: "Jonadab, the son of Rechab, shall not want a man to stand before me for ever." It will be found in Mr. Wolfe's Journal.

OF BEST.*

In the silent watches of the night, calm night that breedeth thoughts,†
When the task-weary mind disporteth in the careless play-hours of sleep,
I dreamed; and behold, a valley-green, and sunny, and well watered-
And thousands moving across it, thousands and tens of thousands:
And tho' many seemed faint and toil-worn, and stumbled often, and fell,
Yet moved they on unresting, as the ever-flowing cataract.
Then I noted adders in the grass, and pitfalls under the flowers,
And chasms yawned among the hills, and the ground was cracked and
But Hope and her brother Fear suffered not a foot to linger;
Bright phantoms of false joys beckoned alluringly forward,
While yelling, grisly shapes of dread came hunting on behind:
And ceaselessly, like Lapland swarms, that miserable crowd sped along
To the mist-involved banks of a dark and sullen river.
There saw I, midway in the water, standing a giant fisher,

[slippery:

"Of Rest."] A very obvious objection to the views of Rest here given, has probably occurred to more than one religious reader of the English Bible; "there remaineth a rest for the people of God;" doubtless intending the heavenly inheritance. If the Greek Testament is referred to, (Heb. iv. 9,) the word translated "rest," will be found to be caßßarceμós, a sabbatism, or perpetual sabbath; a rest, indeed, from evil, but very far from being a rest from good; an eternal act of ecstatic intellectual worship, or temporary acts in infinite series. It is true that another word, karanavots, implying complete cessation, occurs in the context; but this is used of the earthly image, Joshua's rest in Canaan; the material rest of earth becomes in the skies a spiritual sabbath; although I am ready to admit that the apostle goes on to argue from the word of the type. In passing, let us observe, by way of showing the uncertainty of trusting to any isolated expression of the present scriptural version, that there are no less than six several words, of various meaning, which in our New Testament are all indifferently rendered rest: as in Matt. xii. 43, ăvanavoɩs; in John xi. 13, koíμŋoɩs; in Heb. iii. 11, καταπαυσις; in Acts ix. 31, εἰρήνη; in 2 Thess. i. 7, ανεσις; and in Heb. iv. 9, σαββαTropos. The koiμnois is, I apprehend, what is generally meant by rest; so wishes Byron's Giaour to "sleep without the dream of what he was;" so he who in life "loathed the languor of repose," avows that he “would not, if he might, be blest, and sought no paradise but rest." Such, at least, is not the Christian's sabbath, which indeed fully agrees, as might be expected, with metaphysical inquiries: a good spirit cannot rest from activity in good, nor an evil one from activity in evil. Rest, in its common slothful acceptation, is not possible, or is at any rate very improbable, in the case of spiritual creatures.

"Calm night, that breedeth thoughts."] Eippóvn. Another delicate example of the Greek elegance in mind and language.