To Know and Practise, must be something still
More independent on such kind of skill:
True Christian worship had, within its root,
Some simpler secret, clear of all dispute;.
Which, by a Living proof that he might know,
He prayed for some Practitioner to show.

One day, possessed with an intense concern
About the Lesson which he sought to learn,
He heard a Voice, that sounded in his ears
"Thou hast been praying for a Man eight years
Go to the Porch of yonder Church, and find
A Man, prepared, according to thy mind!"

Away he went to the appointed ground-
When, at the entrance of the Church, he found
A poor old Beggar, with his feet full sore,

And not worth two-pence all the cloaths he wore :
Surprised, to see an object so forlorn -

My friend," said he, "I wish thee a good mornThank thee!' replied the Beggar, but a bad

I don't remember that I ever had.':

Sure he mistakes, the Doctor thought, the phrase "Good fortune, friend, befal thee all thy days?" 'Me,' said the Beggar, many days befal,

But none of them unfortunate at all-'
"God bless thee! answer plainly, I request —”
Why, plainly then, I never was unblessed!'
"Never! thou speakest in a mystic strain,
Which, more at large, I wish thee to explain
'With all my heart! - Thou first didst condescend
To wish me, kindly, a "good morning", friend;
And I replied, that I remembered not

A bad one ever to to have been my lot;
For let the morning turn out how it will,
I praise my God for every new one still:
If I am pinched with hunger, or with cold,
It does not make me to let go my hold;

Still I praise God Hail, rain, or snow, I take
This blessed Cordial, which has power to make
The foulest morning, to my thinking, fair;
For cold and hunger yield to praise and prayer.
Men pity me, as wretched, or despise;
But, whilst I hold this noble exercise,
It cheers my heart to such a due degree,
That every morning is still good to me.'.

'Thou didst, moreover, wish me

lucky days"

And I, by reason of continual praise',

Said that I had none else; for come what would,
On any day, I knew it must be good,
Because God sent it; sweet or bitter, joy
Or grief, by this angelical employ,

Of praising Him, my heart was at its rest,
And took whatever happened for the best
So that my own experience might say,

It never knew of an unlucky day."

Then didst thou pray-" God bless thee"-and I said, I never was unblessed; for being led,

By the Good Spirit of imparted grace,

To praise His name, and ever to embrace
His Righteous Will, regarding that alone,
With total resignation of my own,

I never could, in such a state as this,
Complain for want of happiness or bliss;
Resolved, in all things, that the Will Divine,
The Source of all True Blessing, should be mine.'
The Doctor, learning, from the Beggar's case,
Such wonderous instance of the Power of Grace,
Proposed a question with intent, to try
The happy Mendicant's direct reply-

"What wouldst thou say," said he, "should God think fit To cast thee down to the Infernal Pit?"

He cast me down! He send me into Hell!

No!

He loves Me, and I love Him too well
But, put the case, he should -I have two arms
That will defend me from all Hellish harms
The one Humility, the other Love
These I would throw below Him and above
One under his Humanity I'd place,

His Deity the other should embrace;

With both together so to hold Him fast,
That He should go wherever He would cast
And then, whatever thou shalt call the sphere,
"Hell" if thou wilt! 'tis Heaven if He be there.'

Thus was a great Divine, whom some have thought
To be the justly famed Taulerus, taught
The holy art, for which he used to pray
That to serve God the most compendious way,
Was to possess a loving, humble mind,
Still praising Him, and to His Will resigned.

BYROM.

Duelling.

Duelling as a Punishment is absurd; because it is an equal chance, whether the punishment fall on the offender or the person offended. Nor is it much better as a Repairation; it being difficult to explain in what satisfaction consists, or how it tends to undo the Injury, or to afford a compensation for the Damage already sustained.

The truth is, it is not considered as either. A law of Honor having annexed the imputation of Cowardice to Patience under affront, Challenges are given and accepted with no other design than to prevent or wipe off this suspicion; without malice against the adversary, generally without a wish to destroy him, or any other concern than to preserve the Duellist's own reputation and reception in the world.

The unreasonableness of this Rule of Manners is one consideration; the duty and conduct of individuals, while such a rule exists, is another.

As to which, the proper and single question is this Whether a regard for our own Reputation is, or is not sufficient to justify the taking away the Life of another? Murder is forbidden and wherever Human-life is deliberately taken away, otherwise than by public authority, there is Murder. The value and security of human-life make this rule necessary; for I do not see what other idea or definition of Murder can be admitted, which will not let in so much private violence, as to render society a scene of peril and bloodshed.

If unauthorised laws of honor be allowed to create exceptions to divine prohibitions there is an end of all Morality, as founded in the Will of the Deity; and the obligation of every duty, may at one time or other, be discharged by the caprice and fluctuations of Fashion.

“But a sense of shame is so much Torture; and no relief presents itself otherwise than by an attempt upon the "Life of our adversary." What then? The Distress which men suffer by the want of Money is oftentimes extreme, and no resource can be discovered but that of removing a Life, which stands between the distressed person and his inheritance. The motive in this case is as urgent, and the means much the same as in the former: yet this case finds no advocate.

1

Take away the circumstance of the Duellist's exposing his own life, and it becomes assassination; add this cir

cumstance, and what difference does it make? None but this that fewer, perhaps, will imitate the example, and Human-life will be somewhat more safe, when it cannot be attacked without equal danger to the aggressor's own. Experience, however, proves that there is fortitude enough in most men to undertake this hazard; and were it otherwise, the defence, at best, would be only that which a Highwayman or Housebreaker might plead, whose attempt had been so daring and desperate, that few were likely to repeat the same.

In expostulating with the Duellist, I all along suppose his Adversary to fall: which supposition I am at liberty to make; because, if he have no right to kill his adversary, he has no right to attempt it.

In return, I forbear from applying to the case of Duelling the Christian principle of the forgiveness of injuries; because it is impossible to suppose the injury to be forgiv en, and the Duellist to act intirely from a concern for his own reputation: where this is not the case, the guilt of Duelling is manifest, and is greater.

In this view it seems unnecessary to distinguish be tween him who gives, and him who accepts a Challenge; for, on the one hand, they incur an equal hazard of destroying Life; and, on the other, both act upon the same persuasion, that what they do is necessary, in order to recover or preserve the good opinion of the world.

Public opinion is not easily controlled by civil institutions: for which reason I question whether any Regulations can be contrived, of sufficient force, to suppress or change the rule of honor, which stigmatizes all scruples about Duelling with the reproach of Cowardice.

The insufficiency of the Redress which the Law of the Land affords, for those Injuries which chiefly affect a man in his sensibility and reputation, tempts many to redress themselves, Prosecutions for such offences, by the trifling Damages that are recovered, serve only to make the sufferer more ridiculous THIS OUGHT TO BE REM

EDIED.

For the Army, where the point of honor is cultivated with exquisite attention and refinement, I would establish a Court of Honor, with a Power of awarding those submissions and acknowledgements, which it is generally the purpose of a Challenge to obtain ; and it might grow into a Fashion, with persons of rank, of all professions, to refer their quarrels to this Tribunal.

Duelling, as the Law now stands, can seldom be over

taken by Legal Punishment. The Challenge, Appointment, and other previous circumstances, which indicate the intention with which the Combatants met, being suppressed, nothing appears to a Court of Justice, but the actual rencounter; and if a person be slain when actually fighting with his adversary, the Law deems his Death nothing more than man-slaughter.

PALEY'S Mor, and Prac. Philosophy.

Pope began his Version of the Iliad in 1712, his twenty-fifth year; and concluded it in 1718, his thirtieth year.

It is certainly the noblest Version of poetry the world has ever seen; and its publication must therefore be considered as one of the great events in the annals of Learning:

JOHNSON.

The Parting of HECTOR and ANDROMACHE.

Silent the warrior smiled, and, pleased, resigned
To tender passions all his mighty mind:
His beauteous princess cast a mournful look,
Hung on his hand, and then, dejected, spoke;
Her bosom labored with a boding sigh,

And the big tear stood trembling in her eye

"Too daring prince! ah, whither dost thou run?

Ah, too forgetful of thy wife and son!

And thinkest thou not how wretched we shall be?
A widow I, a helpless orphan he!;

For sure such courage length of life denies,
And thou must fall, thy virtue's sacrifice.
Greece in her single heroes strove in yain
Now hosts oppose Thee, and thou must be slain!
Oh, grant me, gods! ere Hector meets his doom,
All I can ask of heaven, an early tomb!
So shall my days in one sad tenor run,
And end, with sorrows, as they first begun.
No parent now remains, my griefs to share,
No father's aid, no mother's tender care!
The fierce Achilles wrapped our walls in fire,
Laid Thebe waste, and slew my warlike sire!
His fate compassion in the victor bred
Stern as he was, he yet revered the dead;
His radiant arms preserved from hostile spoil,