Inscribed above the portal, from afar

Conspicuous as the brightness of a star.

Legible only by the light they give,

Stand the soul-quickening words— Believe And Live.

Too many, shocked at what should charm them most,

Despise the plain direction and are lost.

Heaven on such terms ! they cry with proud disdain,

Incredible, impossible, and vain!—

Rebel because 'tis easy to obey,

And scorn for its own sake the gracious way.

These are the sober, in whose cooler brains

Some thought of immortality remains;

The rest too busy or too gay, to wait

On the sad theme, their everlasting state,

Sport for a day, and perish in a night,

The foam upon the waters not so light.

Who judged the Pharisee? What odious cause
Exposed him to the vengeance of the laws?
Had he seduced a virgin, wronged a friend,
Or stabbed a man to serve some private end?
Was blasphemy his sin? Or did he stray
From the strict duties of the sacred day?
Sit loag and late at the carousing board?
(Suofl were the sins with which he charged his Lord,)
No—the man's morals were exact; what then?
'Twas his ambition to be seen of men;
His virtues were his pride; and that one vice
Made all his virtues gewgaws of no price;
He wore them as fine trappings for a show,
A praying, synagogue-frequenting beau.

The self-applauding bird, the peacock see,—
Mark what a sumptuous Pharisee is he?
Meridian sun-beam tempt him to unfold
His radiant glories, azure, green, and gold;
He treads as if, some solemn music near,
His measured step were governed by his ear,
And seems to say, Ye meaner fowl, give place!
I am all splendour, dignity, and grace.

Not so the pheasant on his charms presumes,
Though he too has a glory in his plumes.
He, Christian-like, retreats with modest mien,
To the close copse or far sequestered green,
And shines without desiring to be seen.
The plea of works, as arnogant and vain,
Heaven turns from with abhorrence and disdain;
Not more affronted by avowed neglect,
Than by the mere dissembler's feigned respect.
What is all righteousness that men devise,
What, but a sordid bargain for the skies?
But Christ as soon would abdicate his own,
As stoop from heaven to sell the proud a throne.

His dwelling a recess in some rude rock,


Book, beads, and maple dish i his meagre slock,
In shirt of hair, and weeds of canvas dressed,
Ciirt with a bell-rope that the Pope has blessed,
Adust with stripes told out for every crime,
And sore tormented long before his time,
His prayer preferred to saints that cannot aid,
His praise postponed, and never to be paid,
See the sage hermit by mankind admired,
With all that bigotry adopts, inspired,
Wearing out life in his religious whim,
Till his religious whimsy wears out him.
His works, his abstinence, his zeal allowed,
You think him humble, God accounts him proud;
High in demand, though lowly in pretence,
Of all his conduct this the genuine sense,—
My penitential stripes, my streaming blood
Have purchased heaven, and proved my title good.

Turn eastward now, and fancy shall apply
To your weak sight her telescopic eye.
The Brahmin kindles on his own bare head
The sacred fire, self-torturing his trade;
His voluntary pains, severe and long,
Would give a barbarous air to British song;
No grand inquisitor could worse invent,
Than he contrives to suffer, well content.

Which is the saintlier worthy of the two?
Past all dispute, yon anchorite, say you.
Your sentence and mine differ. What's a name?
I say the Brahmin has the fairer claim.
If sufferings Scripture nowher*" recommends,
Devised by self to answer selfish ends,
Give saintship, then all Europe must agree,
Ten starveling hermits suffer less than he.

The truth is, (if the truth may suit your ear, And prejudice have left a passage clear,) Pride has attained its most luxuriant growth, And poisoned every virtue in them both. Pride may be pampered while the flesh grows lean, Humility may clothe an English .Dean; That grace was Cowper's,—his confessed by ailThough placed in golden Durham's second stall. Not all the plenty of a Bishop's board, His palace, and his lackeys, and, my Lord! More nourish pride, that condescending vice, Than abstinence, and beggary, and lice. It thrives in misery, and abundant grows In misery fools upon themselves impose.

But why before us Protestants produce An Indian mystic or a French recluse? Their sin is plain, but what have we to fear,

1 For who would rob a hermit ol liis weeds,

His few books, or his beads, 01 maple dish ?—Comus.

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Translations From Vincent

1. The G'jw-Worm .

2. The Jackdaw

3. The Cricket

4. The Parrot
Translations From Thf. Frf.n.

Mothe Guion
The Nativity .
God neither Known nor Love.
The Swallow .
The Triumph of Heavenly Lov
A Figurative Description of th

Love, in bringing a Soul!

renunciation and Absolute .
A Child of God longing to see I:
Aspirations of the Soul after Go.
Gratitude and Love to God
Happy Solitude, Unhappy Men
Living Water .

Truth and Divine Love rejected I
Divine Justice Amiable
The Soul that Loves God finds II
The Testimony of Divine Adoptiw
Divine Love endures no Rival

The Acquiescence of Pure Love
Repose in God . .

Glory to God alone
Self-Love and Truth Incompatible
The Love of God the End of Life
Love Faithful in the Absence of the
Love Pure and Fervent
The Entire Surrender .
The Perfect Sacrifice .
God hides His People
The Secrets of Divine Love are to !i
T'ie Vicissitudes experienced in the 1
Watching unto God in the Night Se
On the Sairv .
On the Same .
The Joy of the Cross .
Joy in Martyrdom
Simple Trust .

The Necessity of Self-Abasement Love increased by Suffering . Scenes favourable to Meditation Translations From Vincent Bourne The Thracian .

Reciprocal Kindness the Primary Lav
A Manual, more ancient than the A

and not to be found in any Catal

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