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FOR THE PROSPECT. Reflections made near the close of April,
FIERCE raging winter, now is past,
And May will soon arrive;
Will Nature's charms revive.
When I the prospect view;
While I the theme pursue.
Did nature's face congeal ;
And all her charms conceal.
Which now begin to bloom,
Their temporary tomb.
And nature's face once more,
As lively as before.
Thy presence all desire ;
And all mankind admire.
Of Nature dressd in green;
Do I behold the scene.
And fruit-trees all in bloom,
With fragrance and perfume.
Still glimmering thro' the trees
Beside me runs a gurgling stream,
And zephyrs fan the breeze,
Their notes responsive sing;
All nature hails the spring.
The slowly rising hill,
With joy my bofom fill.
Delight my feeling breast;
my cares to rest,
To take the cooling breeze;
From nature's blooming trees.'.,
Or wander thro' the glade;
The murmuring cascade.
Terriffic and fublime,
And thus I pass my time :
In pure extatic bliss ;
In such a state as this.
And seek my lonely cot;
And all must be forgot.
NEW-YORK: Printed and published by the Editor, No. 26, Chatham.
street, at Two Dollars per annum, one half paid in advance, every six months.
Comments upon the Sacred Writings of the Jew's and
Christians. Exodus Chapter 6 and 7
N this sixth chapter there is nothing which merits par.
ticular remark or attention except the singular circumstance of the God of Moses having given to himself a higher degree of exaltation. He had formerly passed under the name and character of Lord of God and of God Almighty ; this he declared to Moses had been the fact in his negociations and concerns with Abraham, Isaac, and Jacob; but now he assumes a higher tone, and dignifies himself with the name of Jehovah. Splendid efforts of royalty, and worthy of the splendid character of the Hebrew divinity!. This matter is thus stated in verse 3d, of this chapter, “ And I appeared untó Abra. ham, unto Isaac, and unto Jacob, by the name of God Almighty ; but by my name Jehovah was I not known to them.” This circumstance furnishes leffons of in. structive contemplation upon the subject of Theism. It proves the truth of an observation that true Theists have often made-which is, that instead of mans' being made in the image of God, as the christian religion will have it, the reverse of the position is true,-man has made God after his image, and modified the attributes of the divinity upon the principle and plan of his own sensation, and the general qualities of his own nature. The history of all nations proves, beyond all contradi&ion, that Theologists have raised up and let down the character of their different Gods according to their own will and pleasure.--Moses is doing the same in this conjuring farce. It is not the Creatop of the universe that fpeaks in these cases where he is said to have spoken-it is the impostor alone that appears. If God had ever spoken to man, he would have spoken in a language uniform and universal; there would have been no grades or degradations in his character ; he would not have been one thing to-day and another to-morrow; but he would have appeared in that high and commanding attitude which comports with the laws of nature and essential qualities which reason and philofophy have a right to ascribe to that being in whom all excellence is concentrated. These Hebrew conjurers however are leading their god about and directing his opperations as if he were their servant and not their creator ; while the magicians of the Egyptian king are opposing him as a false divinity in whom they have no confidence, and whose character forms on. ly the basis on which they rest for new excitements in the conjuring art of opposition to the conjuring Mofes. In the seventh chapter of this book of Exodus the case is reversed, instead of reducing celestial excellence to a human standard, terestrial infinity is exalted and made equal to divine perfection itself. In proof of which fee the first verse of this chapter in which are the following words: " And the Lord said unto Mofes, fee, I have made thee a god to Pharaoh ; and Aron thy brother shall be thy prophet.” Here it appears that Mofes is mounting high and fnaring aloft upon the wings of celestial glory. He has become a god ; but who made him such ?--not the Creator of the world, for surely he does not and cannot make man equal to himself. But Mofes says that it was the Lord that did it, and who was this Lord of Mofes ? are we to consider him in the light of a European defpot exercising the power of creating an order of nobility, and of giving to human existence a spurious and factitious character ? Mofes it is said is the author of the book of Exodus; if this be true, he must be full of vanity, arro. gance, and presumption, as in the present case, where he says that he was made into a god, and Aron was to hold only the fubordinate station of a prophet. When man leaves his true condition in nature, and pretends to be what he is not, and what he cannot be, he deserves. no credit-his word is not to be taken-trick and impose tor characterize all his operations.
FOR THE PROSPECT.
The following Laws, recited in the Inquisitive Traveller, by E. CHURCH, will shew. whether the institutions of our ancestors, so much extolled by biggots and hypocrits, are worthy of that respect and veneration which is contended for.
LAWS Made in the dominion of Neu-Haven, in the colony of
Connecticut, at its first sertlement:
THE governor and magistrates convened in general affembly, are the supreme powera under God, of this independent dominion.
From the determination of the assembly no appeal shall be made.
The governor is amenable to the voice of the people.
The governor shall have only a fingle vote in determining any question, except a casting vote when the aflem. bly shall be equally divided.
The assembly of the people shall not be dismissed by the governor, but ihall dit nifs itself.
Conspiracy against this dominion thall be punished with death.
Whoever says there is a power and jurifdi&tion above and over this dominion, shall suffer death, and loss of pro. perty.
Whoever attempts to change or overturn this dominion Thall suffer death. The judges shall determine controversies without a jury: No one shall be a freeman, or give a yote, unless has