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FOR THE PROSPECT. Reflections made near the close of April,

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FIERCE raging winter, now is past,

And May will soon arrive;
The season now advancing fast,

Will Nature's charms revive.
What brilliant thoughts inspire my soul,

When I the prospect view;
In floods of bliss I seem to roll,

While I the theme pursue.
So late the dreary winter's storm,

Did nature's face congeal ;
Her splendid beauties all deform,

And all her charms conceal.
That verdure and those beauties bright,

Which now begin to bloom,
Were buried in cold winter's night,

Their temporary tomb.
But now the dreary scene is filed,

And nature's face once more,
With variegated beauties spread,

As lively as before.
Hail May, sweet season of delight:

Thy presence all desire ;
Thou theme on which the poets write,

And all mankind admire.
O, how enchanting is the fight,

Of Nature dressd in green;
With what keen rapture of delight,

Do I behold the scene.
The blossoms of the vernal flow'rs,

And fruit-trees all in bloom,
Which fill the groves and shady bow'rs.

With fragrance and perfume.
Bright Phoebus's enlivening beams,

Still glimmering thro' the trees

Beside me runs a gurgling stream,

And zephyrs fan the breeze,
The birds in sweet melodious voice,

Their notes responsive sing;
All kinds of animals rejoice,

All nature hails the spring.
The rural grove, the verdant plain,

The slowly rising hill,
The fields adorn'd with growing grain,

With joy my bofom fill.
O, Nature! thy reviving charms,

Delight my feeling breast;
The pleasing fight my bosom warms,
And lulls

my cares to rest,
I often ramble thro' the vale,

To take the cooling breeze;
And aromatic [weets exhale,

From nature's blooming trees.'.,
I view the lofty mountain's height,

Or wander thro' the glade;
And hear with most extreme delight,

The murmuring cascade.
The precipice and mountain steep,

Terriffic and fublime,
Absorb me in reflection deep;

And thus I pass my time :
Secluded from a world of strife,

In pure extatic bliss ;
O, could I always pass my life,

In such a state as this.
But I a different course must range,

And seek my lonely cot;
Time still rolls on, the seasons change,

And all must be forgot.

NEW-YORK: Printed and published by the Editor, No. 26, Chatham.

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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.


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

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