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 lONAL LIB 
 
 
 If I G ! N A L 
 
 P K X R Y
 
 THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 
 OF CALIFORNIA 
 
 LOS ANGELES
 
 ORIGINAL POETRY. 
 
 (i>u Sentimental, Cjjenlngiral, Jllnral, 
 
 POLITICAL SUBJECTS. 
 
 BY A SELF-TAUGHT SHAKER OF DRY BONES. 
 
 PRICE 2s. 6d. 
 
 RYE: 
 
 PSnnSD AND PUBLISHED BT I. PAKSONS, HIGH STRSET. 
 
 1855.
 
 ORIGINAL POETRY. 
 
 (De Irntimrntal, '^nlngital, 3Snral; null l^alititnl 
 
 ItltlJMtB, 
 
 Intended to awaken a spirit of investigation in those tJiat possess 
 the natural, hut not the active requisites for the promotion of 
 real social happiness. 
 
 " Let thought go free, since 'tis the mental feast 
 By which man's known superior to a beast." 
 
 They that would lend themselves to prevent the liberty of 
 thinking and speaking, -would, if they dai'ed, shiit up the 
 avenues to all improvements, but such as would promote their 
 own selfish purposes, thus seeking to render mankind a prey 
 to those whose propensities are ever tempting them to the 
 exorcise of their passions over the original intentions of real 
 civilisation, for the prnpose of staying that true knowledge 
 which forms the foundation of human happiness. 
 
 BY A SELF-TAUGHT 
 
 sHAKEii OF Diiy bo:nes. 

 
 PREFACE. 
 
 The age of genuine philosophy is, by many, presumed to be 
 approaching on the world, when the great community will 
 no longer " see through a glass darkly," but, with an eagle 
 eye, they will penetrate into the mysteries oi perpetuated delu- 
 sion; and then, comparing the practice of the present with 
 former ages of the world, they will discover but slender 
 reasons for congratulation in the advantages derived by the 
 present civilised age. 
 
 The accumulated mass of antiquated, and, erroneously 
 termed, sotmd philosophy, concocted from the rubbish held 
 sacred by the fraud of the few over the weakness of the 
 many,, will some day be developed, when the bubble will 
 burst, and the night-mare will pass away and no more be 
 seen to afflict the world ; and then will be found, when man- 
 kind first entered into civilised society, that their intentions, 
 in binding themselves to certain laws and regvQations, were 
 not to support exclusive rights and privileges to any peculiar 
 orders of the human race at the expense and destitution of 
 the great bulk of society, but for the protection and mutual 
 interest of each and every member indiscriminately. Had 
 not this been the only purpose and intention of the Original 
 Social Contract, then would it have been reasonable to con- 
 clude that the great majority of mankind would have felt dis- 
 posed to relinquish any part of their natural rights. The sur- 
 render, therefore, must have been to have returned to them a 
 more valuable consideration than in a mere state of nature they 
 could hope to enjoy. This position admitted, and to which 
 neither reason or justice would object, we would then appeal 
 to the imbiassed and reflecting phUosopher and philanthropist
 
 XI. 
 
 to divine the cause of so palpable and inconsistent a state of 
 human destitution which has so long been exhibited among 
 great numbers by whom we are siurounded. Can we ti'ace 
 these evils to any withholding of that Providence by which 
 the God of JSTature governs universal creation ? Has the fruc- 
 tifj'-ing power of the sun and the rain in the present age, any 
 more than in former ages, refused their genial influences to 
 fertilise and replenish the earth, and thus prevented nature 
 from bringing forth her fruits in due season according to the 
 general laws of all creation ? No. Experience shows, be- 
 yond doubt, the conti'ary. 
 
 To what circumstances, then, in reason and justice, ought 
 to be attributed such glaring evils as have so long afflicted the 
 majority of mankind throughout aU prete7ided civilised society ? 
 Is it not from long supincness and neglect of their most im- 
 portant earthly interests which have brought on themselves 
 the past and present state of inequality and injustice to which 
 the world has been subjected? 
 
 But if it be true that our ancestors, by neglecting the cul- 
 ture of their talents — so necessary for the protection of their 
 liberties, and, consequently, theii- happiness — subjected them- 
 selves to the iron grasp of tyramiy and despotism, does it then 
 follow that theu' acts and deeds ought to coniii'm any succeed- 
 ing tyi'ants to possession in perpetuity ? since there ajjpears 
 neither reason or justice in any such claim, as it cannot be 
 proved that ever oiu' grandfather. King Adam, possessed any 
 such inherent right as to transfer the corporeal substance of 
 all futiu'e ages to the latest posterity. What then, under 
 such cii'cumstances, we would ask, is the duty and interest of 
 the present age, but to demur at any such bargain and sale 
 which any tyrants of the earth have ever assumed to set uj), 
 and put into the real Court of Equity their protest against all 
 unlawful possessors of the lives and liberties of universal man- 
 kind, and eject them with such united voice of rational intelli- 
 gence and justice as shall cause the bulwarks of tyranny and 
 despotism to tremble to their base. 
 
 May the spread oi genuine hnowledge — man's real and only 
 salvation — like the morning sun chasing the misty clouds 
 before her genial rays, ere long dispel all tyrants' grasp, and 
 make them loose their hold, so that merit and moral worth
 
 may succeed, and be established on such foundation as neither 
 time nor unjust power shall ever be able to counteract or 
 desti'oy. May the mental powers of man, now seen peeping 
 tlu'ough the dungeon bars, shortly arrive at that perfection as 
 to emancipate the human race, by breaking thi'ough that ab- 
 ject state of ignorance which error, vice, and superstition have 
 forged and pcipetuatcd to the present generation ; then will 
 the real millcnium luifold itself with wonder and delight, and 
 expose the curses which have so long endured, and then with 
 future care and courage will mankind guard their most im- 
 portant rights and liberties from their foes' assaults. 
 
 Would that all men reflected on the cause 
 How by supineness they are ruled by laws, 
 By wliich they suffer tyrants, as we see, 
 To plunder and betray their liberty; 
 While millions toil without sufficient food, 
 And craft declare it is for their soul's good. 
 Thus is man cheated in the various ways 
 By which he shows his weakness, and betrays 
 How he throughout his life is gulled by powers 
 Which first prostrate liis mind, then him devours. 
 But there's an era wluch is seen around 
 The gloom of serfs who cultivate the ground. 
 Since they will some day think about the cause 
 Why they should suffer fi'om oppressive laws ; 
 And then will they assume to view their state. 
 And then in earnest will they contemplate 
 How they, by justice, can emancipate 
 Their souls and bodies from their abject fate ; 
 And thus secure themselves from theu- dire evil, 
 Concocted fii'st by Mammon's god, the devil. 
 But whj' should serfs and slaves assume that they 
 Have any other right but to obey ? 
 Since tyrants seldom think about what's said 
 While they can find their vile injustice paid ; 
 Thus all complaints that man has ever used 
 Have met contempt, while they have been abused. 
 Such are the ways pursued where tyi-ants reign. 
 There all is subject but to sordid gain ;
 
 This will continue till man sees such course 
 As stays the progress at the fountain's source. 
 But this great advent ne'er will come till man 
 Can see the various schemes which form the plan, 
 To keep in ignorance all serfs who toil, 
 That those who never work may share the spoil. 
 Should these effusions which we here declare 
 Not stand the test of truth most plain and clear, 
 Then would we own ourselves at fault, and say 
 By false impressions we were led astray. 
 But should eternal justice hear us out 
 In our attempt in what we are about, 
 Then will we venture to pursue our task. 
 And dare refuse the hypocritic mask ; 
 Since our real motives are that all mankind. 
 Without exception, may at all times find 
 Such laws of justice first designed for man, 
 And handed down by God and nature's plan. 
 These laws were first commanded, as we find. 
 To all the world, of every caste and kind ; 
 And all we ever see confirms the same. 
 And thus 'tis man alone entails the shame.
 
 ORIGINAL POETRY. 
 
 To those iclio prefer Truth to Falsehood, Moral Virtue to Heated 
 Imagination, and Liberty to Slavery. 
 
 The author sends his cogitations, 
 
 And, Tvithoiit leave, his salutations 
 
 To all his fiiends wherever found, 
 
 In eveiy district all around. 
 
 Requesting they will freely say 
 
 This honest work should find its way — ' 
 
 But 'tis much hoped not to some oflSce 
 
 There to be torn sKcc after slice. 
 
 And thus the author's hope be lost, 
 
 With all the laboiu- at much cost, 
 
 "WTiich was believed and fondly thought 
 
 Would be encouraged, as it ought. 
 
 But 'tis, indeed, an a-\vful thing, 
 
 Before a public view to bring 
 
 A work on science, creeds, and morals. 
 
 Which through the world have caused such quaiTels 
 
 Among a host of hireling knaves, 
 
 Of bigots, hypocrites, and slaves. 
 
 But our chief object is to find 
 
 Where dwell the men of gen'rous mind. 
 
 They that dare think and then dare act, 
 
 And scorn to swallow trash as fact, 
 
 Or own the juggling craft sent forth, 
 
 B
 
 OKIGINAL POETKT, 
 
 And claim it as intrinsic worth, 
 
 Though, if examined as it ought. 
 
 By those of honest mental thought, 
 
 "Would be refused and be disowned 
 
 As nought but froth and empty sound. 
 
 These are the men, we apprehend, 
 
 Will see the tniths we here have penned, 
 
 And will approve and own the work 
 
 Which no good Christian, Jew, or Turk, 
 
 Would ere presume to think or doubt 
 
 But that oia" motives were to rout 
 
 Those base corruptions on life's stage, 
 
 Which have crept in thi'ough every age. 
 
 But should, perchance, these thoughts come near 
 
 Some pedant critics who're severe 
 
 To mark the language or the diction. 
 
 Then let them point out where 'tis fiction, 
 
 And not such truths as ought to find 
 
 Their way into a lib'ral mind. 
 
 Since, as the cause of man's our aim. 
 
 We fearlessly assume to claim 
 
 The right to visit that which grows 
 
 From man's great misery and woes. 
 
 But should the sordid, cringing slave. 
 
 The canting hypocrite and knave. 
 
 Deny the tniths wliich we impart. 
 
 And wifh but fallacies attempt to start 
 
 That mankind have no right to see 
 
 All that concerns their liberty. 
 
 Then we would recommend be read 
 
 What Locke and Sydney wrote and said, 
 
 And many more, whose solid fame 
 
 Has gained an everlasting name. 
 
 With these impressions, sanctioned as they are 
 
 By those whose mem'ry is to just men dear, 
 
 We venture on our task, and hope to find 
 
 A just response from all of gen'rous mind ; 
 
 When we shall be much pleased for pains we take, 
 
 If we to truth and justice man awake.
 
 ORIGINAL POETRY. 
 
 €^ MliQr's f rnqer ml dFijinjstttlntinn 
 
 dn sending his Cogitations to the Public. 
 
 Save us from critics of a servile mind, 
 
 The base, con-upted, and ungrateful kind, 
 
 The proud and jealous overbearing men 
 
 Whose poor lean souls all merit would condemn. 
 
 Save us from those Avho oft pretend to know 
 
 Their right to censure, but ne'er praise bestow; 
 
 They that oft show the want of sense to see 
 
 A gen' us rising in its infancy. 
 
 Save us fi-om those whose hearts arc made of steel. 
 
 Who never find a soul that's known to feel 
 
 Those inspirations which promote a cause 
 
 Founded on civil rights and social laws. 
 
 And when base spite and envy ovemiles, 
 
 Save us, we pray, from such corrupted tools ; 
 
 Make us to see and understand that they 
 
 Who seek real knowledge must this course obey, 
 
 To read and think, and not determine till 
 
 Their passions are subdued to reason's will. 
 
 Save us fi'om slaves to power who stifle thought. 
 
 And all such reptiles as are sold and bought. 
 
 They who betray their countiy like base slaves. 
 
 And then, despised, they sneak into their graves, 
 
 Where oft, on monuments, a lying fame 
 
 Is handed down in marble, brass, and shame. 
 
 From all such pimps and parasites of power, 
 
 Save us, we pray, in eveiy trying hoiu'. 
 
 When we are striving to promote a cause 
 
 Founded on moral rights and civil laws. 
 
 (Dii tjiB (Drigiunl Inrial C^antrart. 
 
 The world's first state, we learn, was rude and wild, 
 When man contended for superior power.
 
 OBIGTXAL POEXEY. 
 
 And waged internal wars without respect 
 
 Thi'oughout the world, each other to devour ; 
 
 Thus strifes and combats through their- lives took placO;, 
 
 But none ere thought or did conceive why they 
 
 Should not in friendship meet, and thus enjoy 
 
 All nature's blessings, and without dismay. 
 
 This curse of man for ages long prevailed, 
 
 Ere they began to see the only cause 
 
 Of those great evils they were subject to. 
 
 Through want of civil life and social laws. 
 
 Thus time progressed, and in its coiurse proclaimed 
 
 To meet in union to concert a plan 
 
 How they could legislate for public good. 
 
 Without exception, unto every man. 
 
 The people met, and long disputes arose. 
 
 That strength and courage gave superior right. 
 
 And that beyond all other things they claimed 
 
 Their rights and liberties by their own might. 
 
 That nature's laws ought not to meet with change, 
 
 Nor should be altered to infringe and please 
 
 Some privileged few, whose only aim might be 
 
 But to enslave them all by slow degi'ees. 
 
 A genius now of mental power advanced, 
 
 "Who spoke and said, our object is to find 
 
 The way to live in such pure social love 
 
 As will promote the good of all mankind. 
 
 Look round, said he ; see how spontaneous grows 
 
 All nature's blessings both for man and beast ; 
 
 While we are hunting through yon dangerous woods 
 
 Ere we can find sufficient food to feast. 
 
 See on the hills and in the vales below, 
 
 The various animals that live at ease. 
 
 Contented, as they seem, and unconcerned. 
 
 Feasting on nature's bounties as they please. 
 
 Then why not we attempt a way secure. 
 
 By which we can, in unity combined, 
 
 Correct the evils we have long endui'ed 
 
 Throughout our Hves, of every sort and kind ? 
 
 Let us divide the land, ensnare the beasts, 
 
 And then enclose as reason points the course,
 
 ORIGINAL rOETRT. 
 
 AMien all our wants will soon be well supplied 
 
 Ey our industiy and from nature's soxu'ce. 
 
 Another genius now advanced to speak, 
 
 "NVho thus began : — I tell you all, said he, 
 
 I fear these laws would some day be transgressed, 
 
 Should we to such a system now agree ; 
 
 Since it has long been passing tlu-ough my mind 
 
 That pride and avarice some day Avould prove 
 
 Oiu- great desire, would not work quite so well 
 
 As to seciu-e to all fraternal love. 
 
 But still will I submit to all around, 
 
 That every member be allowed to take 
 
 Just so much land, nor any more, than he 
 
 With his own family can cultivate ; 
 
 And that these laws be made so finn and suie. 
 
 That none assume or dare pei-petuate 
 
 A right or title to the lot he holds, 
 
 Nor shall to others any claim create ; 
 
 But that the whole be held in sacred trust, 
 
 And but for mutual good ti'ansfen-ed abroad 
 
 As justice shall du'ect for all alilce. 
 
 Without deception, selfishness, or fi-aud : 
 
 And, as it won't be long ere we increase, 
 
 Oiu" State shall fix proportions and secure 
 
 To all who wiU by theu' own laboiu' thrive, 
 
 And to oiu' social laws will ere endure. 
 
 But mark ye what I say, soon may arise 
 
 Some greedy vultures, who may operate 
 
 To raise oiu* passions, and by their designs 
 
 May plunder us by laws of their own make. 
 
 Well spoke, said some, youi' argiunents are such 
 
 As no man can dispute, they ought to find 
 
 Such feelings over all the hearts of those 
 
 Who would protect the rights of all mankind. 
 
 I'll now submit, as man is circumstanced, 
 
 He may incline to some base selfish course ; 
 
 Thus should we guard oiu- laws, and make all sure 
 
 Before we give up this oui' present soiu'ce. 
 
 For should vile renegades concert a plan 
 
 To dictate laws without our fii'st consent,
 
 ORIGINAI POETRY. 
 
 And make us serfs upon the land we till, 
 
 Then soon shall we our confidence repent ; 
 
 Thus our intentions should be well matured, 
 
 That we, by delegation eveiy year. 
 
 Meet and examine what may be improved 
 
 Of laws defective as shall then appear. 
 
 Biit should it so be seen, some fail to act, 
 
 And bid defiance to our sovereign will. 
 
 Then ought we to assume our first design. 
 
 To guard our rights and our just laws fulfil, 
 
 Thus prove oui' purpose and our only aim 
 
 Is to secure ourselves against deceit; 
 
 "Which Ave vsdll show by such fraternal love 
 
 As none shall doubt of our real social state. 
 
 And, furthermore, all those whom nature's formed 
 
 "With intellect and moral power combined. 
 
 Shall be selected for the public good. 
 
 To cai'ry out the cause we have designed. 
 
 Thus no oppressors ere shall hope to thrive. 
 
 But merit shall be brought to light and ovmed 
 
 As paramoimt to any other claim. 
 
 And with true honours shall be ever crowned. 
 
 A savage then, a nature's nobleman, 
 
 Now urged the people to convey their mind 
 
 To that great Spirit which all Nature rules, 
 
 And pours its blessings over all mankind. 
 
 No partial love or favour is there seen 
 
 To stay the course of that paternal love. 
 
 But all is concord, and was ever known. 
 
 Around, beneath, and everywhere above. 
 
 Then let us imitate that sovereign good. 
 
 And with united voice and practice prove 
 
 That every member shall protection find, 
 
 Whose only aim is real fraternal love. 
 
 And 'tis judicious and important too. 
 
 To guard ourselves against intestine strifes, 
 
 "Which craft and' fraud may dare attempt to raise 
 
 To crush our liberties or take away our lives. 
 
 This was received and owned with grateful praise, 
 
 And was commended as a master part
 
 ORIGINAL POETRY. 
 
 Of siicli true social love without deceit, 
 
 As sprang from feelings of a noble heart. 
 
 At length 'twas settled all discords should cease, 
 
 That laws uncqutd shall no more have right, 
 
 Nor would they ever meet theii* foes again 
 
 But for thcii" lives and liberties to fight. 
 
 Thus was determined that real social state, 
 
 The right of all, according with the plan 
 
 Which was first handed do-svn and then was meant 
 
 For imivcrsal happiness to man. 
 
 But has not long been found these laws transgressed. 
 
 And made subservient to tjTannic sway 
 
 "WTiich craft and power are ever setting up 
 
 To rob the weakest for a sordid prey. 
 
 When will the moral power of man advance 
 
 To sti'ike the blow, and set the victims free 
 
 Who have so long endm^ed their ciu'se and shame. 
 
 And too oft hugged their chains of slavery? 
 
 But that prevailing curse of Mammon's god 
 
 Will some day sti'ike to justice, and send out . 
 
 Such voice of thunder as will shake the earth, 
 
 When man's oppressors will be put to rout. 
 
 This era "noil progress as knowledge flows. 
 
 When man will then perceive his higli degree 
 
 "WTiich God and natui-e gave him to resist 
 
 All tjTant ini'oads on his liberty. 
 
 And then the galling chains which long have bound 
 
 The pliant soul of man will break at length. 
 
 And thus the real millenium will appear 
 
 To crush all Hydi-a heads with moral strength. 
 
 May this great advent dawning on the world 
 
 Accelerate its speed, and shortly find 
 
 Its full fruition over all the world, 
 
 That justice may prevail among mankind. 
 
 Then will the cirrses which have long endiu'ed 
 
 Be seen tlrroughout the world, and man will find 
 
 The way he's been subdued by force and fraud. 
 
 To subjugate his body and liis mind. 
 
 Thus out of chaos order will aiise. 
 
 And nature's first designs would fill the space ;
 
 OEIGINAL POETET. 
 
 "WTien man's injustice, which has long prevailed, 
 Would then no more entail his great disgi'ace. 
 
 EEFLECTIONS. 
 
 Does not all nature show man's ingress here 
 
 Was not to live on hope and meet despair, 
 
 But was intended for a nobler state 
 
 Than for a pack horse or an ass's fate ? 
 
 And thus be whipped and spurred without a cause, 
 
 Against the justice of all social laws, 
 
 But to be blessed, as was at first decreed, 
 
 With all such things as natui'e stood in need. 
 
 For such was man created, and for praise 
 
 By grateful thanks in all their various ways. 
 
 Which was intended by a sovereign plan, 
 
 First handed do^Ti for happiness to man. 
 
 STRICTUKES. 
 
 Then why should such great laws be sat aside 
 
 By nought but might or by a brutal power, 
 
 Which has been ever known thi'oughout the world 
 
 But to subdue mankind and them devour ? 
 
 Such is the question for reflecting men. 
 
 To be resolved according to the laws 
 
 Which Nature's God, when first the world began, 
 
 Promidged to man from His eternal cause. 
 
 But should it be presumed that some were meant 
 
 That they throughout theii' lives should toil and sweat. 
 
 While others were elected to consume 
 
 All natui'e' s blessings and -without regret. 
 
 Then such is fate, indeed, which all should Icam, 
 
 That 'tis man's duty to submit, and know 
 
 His only right is to adore that power 
 
 Whose never-failing goodness gave such blow. 
 
 And as for qualms which mortals may assume, 
 
 Such only shows what reprobates they be, 
 
 To doubt decrees opposed to nature s laws, 
 
 And dare deny such is man's destiny.
 
 ORIGIKAl POETRY. 
 
 But man is known to err, and thus is seen 
 The constant schemes invented by disguise 
 But for mere po-\vcr and pell' o'er all the world, 
 And thus mankind oft lose their mentiil eyes. 
 And then all tyrants of the earth are kno^vn 
 But to coerce niim's thoughts lost they should find 
 That all the blessings seen were first decreed 
 Without respect for good of all mankind. 
 
 Inimi anil 3SnkrE l^rirstrrnft rnniparrli. 
 
 Are we not told the Church of Rome's 
 The beast, the whore, the harlot, 
 That waded through the blood of saints 
 Bedecked in robes of scai'let ? 
 She whose religion was her gold, 
 Her cummin, wine, and oil. 
 Her purple, silk, and ivoiy too, 
 Profuse of evcrj' soil. 
 With beasts and sheep of all their kind, 
 No matter what they were. 
 If they got in the priestlj'' net 
 Then more there was to share. 
 This was a sad ungrateful sin, 
 Which all good men believe 
 Should never have eudui'ed so long, 
 The people to deceive. 
 Yet these sad Papists kept the poor, 
 And built the churches too ; 
 And millions spent in charity. 
 But what do our priests do ? 
 This is a question sad to ask, 
 But much more sad to tell. 
 They seldom lay a stick or stone, 
 Or raise a single bell ; 
 But grind the farmers all around 
 Of what they they dare come near, 
 c
 
 10 ORIGINAL POETEY. 
 
 In pigs and geese, and eggs and fleece, 
 
 Without a qualm of fear. 
 
 And then they never let us rest, 
 
 But soon as we draw breath 
 
 They make us Christians for a fee, 
 
 Then fleece us after death. 
 
 These are but melancholy truths, 
 
 But truths they are we know 
 
 By what we see, and something more, 
 
 From what we feel also. 
 
 Then where' s the Babylonian whore, 
 
 Is she in Rome or where ? 
 
 Alas ! is not the truth well known, 
 
 That she is very near.* 
 
 * Is it not true tliat she is very near, in the shape of some ten mil- 
 lions per annum, 'with black and grey bonzes together, -which is more 
 than all Europe beside pay for their blessings, as the Eev. Tithing Fathers 
 denominates it. "Would but all men had the power of blessing them- 
 selves in a mixch cheaper way than is dealt out to them. Then would 
 aU church militants on earth cease to assume prerogatives over Almighty 
 power, and then commanding, rather than persuading, what kind of de- 
 votion man shall pay to that power. But we are told that the God of 
 Nature has delegated a special and Divine authority to a certaia descrip- 
 tion of men, who frequently live on the industry and credulity of those 
 who pay so dearly for the blessings received. But Chiirch militants on 
 earth are at present triumphant, and those who presume to doubt or 
 demur to passive obedience and non-resistance to powers that be, are 
 infidels of the deepest magnitude, without hope in this world, and, with- 
 out doubt, wUl perish everlastingly. So says our Episcopal Saint, Atha- 
 nasius, of whom history declares he out-Heroded Herod himself; but, 
 nevertheless, he stiUs holds his canonization, he having been metamor- 
 phosed from a Roman to a Protestant saint, as a qualification for the 
 original purpose intended, viz., the sweating system. 
 
 Of tempora 0! mores. 
 " "What will this world come to." 
 
 Such is a question which should be resolved, 
 To know why nations have so long endured 
 Thus to be cheated of their thinking powers, 
 And to the present era not been cured. 
 But at some future era will be seen 
 Mankind will dare assume to think that they 
 Are full sufficient to determine what 
 Concern their duties and their dignity.
 
 OBIGINAL POETKY. 1 1 
 
 ((Dn %mm tljat tarn( M^ cnli tat ^Mu, 
 
 The man that lives but only for himself, 
 
 And cares for nought but hoarding up his pelf, 
 
 Is but a brute except his human form, 
 
 And may in ti'uth be said more whelped than bom. 
 
 Look round and then discover, if you can, 
 
 Who's more despised than is the grasp-all man ! 
 
 The bears and tigers roam the woods for prey, 
 
 To meet sufficient for the present day ; 
 
 And, when they find a meal, they will return 
 
 Contented to their dens without concern. 
 
 But selfish man, devoid of moral shame, 
 
 Breaks through all barriers for the sake of gain ; 
 
 From time to time he reckons up his store, 
 
 Then pines to grasp another thousand more. 
 
 Thus in successive years, with ceaseless care, 
 
 He rakes together of his precioiis ware 
 
 Ten thousand pounds, or more, and then he sighs 
 
 To grasp ten thousand more before he dies. 
 
 But sickness comes, and death approaches near. 
 
 And then reflection comes with di'ead and fear. 
 
 In this dilemma he considts his friends, 
 
 To find the cheapest price to make amends 
 
 Por fleecing those around for fifty years. 
 
 And thus he soothes his anxious doubts and fears. 
 
 I'll give by will, says he, as restitution 
 
 Unto the priest, in trust, for absolution'* — 
 
 But while man's apathy to think and act 
 * Makes him submit to artifice and power, 
 
 So long must he be subject but to that 
 
 Which was concocted ni'st but to devour. 
 
 Since over all the world in every age, 
 
 Has long prevailed such schemes in eveiy clime, 
 
 Which have subdued man's intellectual sense 
 
 Under the cloke of being laws divine. 
 • It is no uncommon circumstance with those whose whole lives 
 have been absorbed in money grubbing, to imagine, in their last mo- 
 ments, that they can purchase future happiness with a small portion of 
 their ill-gotten wealth ; and thus oiix dearly beloved brothers are ab-
 
 12 ORIGINAL POETKY. 
 
 Five pounds of lawful cash, and three pounds more, 
 
 To guard the devil coming near my door. 
 
 But should the old chap say he'll not consent 
 
 To let me off so cheap, though I repent, 
 
 Why then he must be bribed with five pounds more, 
 
 "Which, in my doubtful case, I give the poor. 
 
 Such are the ways of some who ne'er fijid out 
 
 Till their last moments what they've been about ; 
 
 And then they, like a fool or stupid ass, 
 
 Will bribe the devil to let them freely pass. 
 
 STKICTURES ON THE FOEEGOING. 
 
 When parsons preach for love instead of Jiire, 
 
 And feel the impulse of so pure desire 
 
 As saviag souls, which they would fain persuade, 
 
 And that the Golden Calf is not their trade. 
 
 Then would the world soon think some mighty power 
 
 Has stayed that frequent craft but to devour 
 
 The choicest viands of the earth, and all 
 
 Which to the nets of greedy vultures fall. 
 
 Such whose long cota'se of depredations known 
 
 Throughout the world by discords they have sown, 
 
 With all the evils of the consequence 
 
 So long entailed on nations wanting sense. 
 
 These facts, which are well known, will some day show. 
 
 The certain fate of priestcraft's overthrow ; 
 
 Then will the world perceive where laid the cause 
 
 Of power o'er conscience by coercive laws. 
 
 Thus thought, when not proscribed but goes quite free. 
 
 Will then enjoy both light and liberty; 
 
 While over all the world will discord cease, * 
 
 And man will live in harmony and peace.* 
 
 solved from their sins, -wliile lying panegyrics are sometimes ■written on 
 
 monuments to record virtues of those who, in their lifetime, the public 
 
 had never contemplated ; and thus it often happens, 
 
 Fost cenerous sera venit. 
 
 " Fame comes too late to our ashes." 
 
 * The above, to be understood, only means to apply to sitch coim- 
 
 tries as are known to be enveloped in gross darkness, and not to those
 
 ORIGINAL rOETKy. 13 
 
 €jit Itjianlnmstcr's Erflrrtinns nti a l^rnrlnmatiau 
 
 When gluttons open wide their jaws, 
 And stuff within their greedy maws 
 The thousand dainties thej- devour, 
 Then repetitions oft tiun sour, 
 And wind and hilc annoys the colon 
 Like feelings of an heated oven. 
 Thus nature she suggests a fast, 
 To see that her accounts are past. 
 And, with the help of pill and potion, 
 She then restores her lost proportion. 
 So let the saints discharge then* pensions, 
 And show some honest, real intentions ; 
 
 whose purity of conscience is derived from real moral obligations, such 
 as were found in the principles and practices of primitive Christianity, 
 which were the genuine love of humanity, and which, by many, is pre- 
 sumed to be the chiefest test by which to discover irapostui'e from reality. 
 Thus aU pretensions void of love to man. 
 Are like the Pharisees of ancient days, 
 "Who prayed in corners of the streets, that they 
 Might there be seen in their deceptive ways. 
 But now we're told that man is much more pure 
 Than in those dark, benighted, heathen days. 
 When idol gods were kno\\-n to be sat up. 
 And were adored with such devoted praise. 
 But oft is seen by sound reflecting men, 
 Where lies the greatest art in changing scenes, 
 Which makes appear what was once thought before 
 But the mere visions of the night-mare dreams. 
 Thus all fanatics think they are inspired 
 With power they claim was from the realms above, 
 And only few there are that know the same, 
 Who are quite sure to meet in realms above. 
 Such are the crotchets which are frequent known, 
 "Which steal away man's senses as we see, 
 And ofttimes make reflecting men to doubt 
 If such are safe when they have liberty. 
 But such great numbers frequent seen aroimd, 
 Seems but judicious not to use restraints. 
 But ever let the suflf rors be at large, 
 With hope they'll erne themselves of their complaints.
 
 14 ORIGINAL POETKY. 
 
 For well is known that all the rant 
 
 Of hypocritic gulling cant 
 
 Will not go down, siace 'tis too late. 
 
 And craft will some day meet its fate. 
 
 For what's the use of proclamation, 
 
 To tell an hungry population, 
 
 That all their confidence and hope 
 
 Are in the mandates of a Pope? 
 
 And that the way to 'scape damnation. 
 
 And to ensure their own salvation, 
 
 Is to obey without reflection, 
 
 The ready cut and dried direction 
 
 That from the Yatican comes out. 
 
 To feel if brains are in or out ? 
 
 And should the public fail to see 
 
 The fraud of man's hypocrisy, 
 
 Then no exactions will ere cease. 
 
 But will, without doubt, more increase. 
 
 Till mankind find such mental strength 
 
 As rends their soul bound chains at length, 
 
 "Which have been suffered long to pass, 
 
 Like to an ancient prophet's ass, 
 
 And like that docile thing of old, 
 
 That to its master once it told, 
 
 As he had rode him oft and long 
 
 It was ungrateful and was wrong 
 
 To break Mm down without a cause. 
 
 Against all just and social laws. 
 
 But this rebuke did so provoke, 
 
 That Baalam, with his staff of oak. 
 
 Dealt out his blows with such intent 
 
 As sat aside all argument. 
 
 He swore that every stupid ass 
 
 Had nought to do but eat its grass. 
 
 That brakes and thistles were enough, 
 
 On which aU asses ought to sup, 
 
 Since their sole duties ever were 
 
 All kind of burdens they shoidd bear. 
 
 Then Baalam said, for duties past. 
 
 Would condescend to let them fast.
 
 ORIGINAL POETRY. 15 
 
 Such are the ways man oft is fooled, 
 And by his weakness oven-uled — 
 By craft and cunning and deceit, 
 Which ever was all asses^ fate. 
 And such will last till man can see 
 The way he lost his Ubertj-, 
 And then made pay a statecraft priest* 
 A tenth of what is grown at least ; 
 And then they say they'll save his soul 
 If he submits to their control, 
 And thus they give him leave to pass 
 Into his grave a docile ass. 
 
 STRICTIJRES. 
 
 "When will man's conscience keepers show themselves, 
 
 To beard the devil to his ugly face ; 
 
 And thus point out the road without disguise, 
 
 Then walk therein themselves without disgrace ? 
 
 This day will some day come, when man's great cause 
 
 From bar and pulpit shall be somided forth, 
 
 Which is much far beyond all dogmas which 
 
 Were never known of real, intrinsic worth, 
 
 But were invented in a barb'rous age 
 
 To steal away man's senses, and coerce 
 
 The pliant souls of men for sordid gain. 
 
 Which has so Ion": been known to be man's curse. 
 
 * Have not both grey and black priestcraft taken advantage of all 
 improvements, independently of the usual claims? but, nevertheless, 
 mankind are blest and recompensed for any, and all other deficiencies, 
 by the most valuable consideration in the shape of toleration — that is to 
 say, when the blessings are paid for at the same price as though they 
 were received — and thus the fruition of hope deferred is at all times so 
 near that it can be seen, felt, and tasted. 
 
 Thus faith and hope are oft by priests believed 
 To be opposed to their most sacred creed, 
 Since real fruition, Avhich is felt and seen, 
 Eemoves all doubts of what may stand between. 
 
 Magna est Veritas. 
 "Truth is powerful, and will vdtimately prevail."
 
 16 OBIGIXAL POETRY. 
 
 Eut tliese great evils at some future day, 
 
 As chaos shall explode and order rise, 
 
 So will be seen how man has been beguiled. 
 
 When he will open wide his mental eyes, 
 
 And thus will soar to that resplendent light 
 
 As shall pierce through his long degraded mind, 
 
 And thus he'll see the branding mark he's worn, 
 
 Whicli has for ages long enslaved mankind. 
 
 This branding mark is known by want of thought, 
 
 And this all tyrants would pei-petuate, 
 
 By keeping docile those who dare to think, 
 
 Lest they by knowledge see theii" abject state, 
 
 And thus detennine them to see the way 
 
 "WTiy they have long been chained to unjust power, 
 
 And then they will require the reason why 
 
 Such systems should prevail but to devour. 
 
 But such degraded state "wdll not subside 
 
 "While man neglects to seek the only cause 
 
 Why his ne'er ceasing toils are sat at nought 
 
 By man's ingratitude and tyrant laws. 
 
 But all injustice founded in disguise, 
 
 Did ere prevail until mankind could see 
 
 What must result from laws -ttdthout man's choice, 
 
 When they will help themselves to Hberty. 
 
 I'hus would such moral power enlarge the mind, 
 
 \\'Tiile it would show the way to happiness. 
 
 Which will succeed as man finds out the cause 
 
 That want of knowledge ever met distress. 
 
 And thus exchange of thought all tyrants dread, 
 
 Which makes them hatch their plans to find how they 
 
 Can scheme and manage to subdue mankind, 
 
 Both soul and body, to base slavery. 
 
 Since it is seen — and ever was the same — 
 
 Where tyrants have been known man to divide. 
 
 There it was never known their chains struck off. 
 
 When nought but power prevailed o'er all beside. 
 
 And thus, if nations would secure themselves 
 
 Against all laws unjust, then they must see 
 
 The way to put their shoulders to the wheels 
 
 Ere they can hope to gaia true liberty.
 
 OKTCIXAT. POETRY. 17 
 
 Such is a truth, and which all liistoiy shows, 
 And all experience testifies the same. 
 That power alone has never ceased to rule 
 Till nations have put down its curse and shame. 
 Thus civil life concerns all men alilce, 
 And was intended iii'st for all mankind ; 
 And no exclusive right ought to be kuoAvn, 
 But all was meant for every caste and kind, 
 
 (Dh (0BHius Mrgltrtri): ml ^umuM, tlu 
 
 What arc the curses seen throughout the world, 
 
 Wliich spread their evils iu so great degree 
 
 As prostrates talent and impedes men's thought, 
 
 And stays the progress of his libcrtj" ? 
 
 Such is the constant pride and shame of man, 
 
 Engendered by a mean and abject soul, 
 
 Which spiings from jiassions of a sordid mind 
 
 In those who would all talent dare control. 
 
 Is not oft seen a bud in rustic garb 
 
 But genius'^' bright, in his mean dress attired ; 
 
 Who, if encouraged in the Avay he ought, 
 
 "Would be rewarded, cherished and admired ? 
 
 But nature, stinted in her pristine state, 
 
 Will oft lie dormant like manure not spread ; 
 
 And thus is talent, when not fertilised 
 
 But seldom known, when not by culture fed. 
 
 Such are the ways of nature through the world, 
 
 That all her laws in wisdom were designed 
 
 To be improved and rendered good to all. 
 
 Without respect to any caste or kind. 
 
 But man perverts these universal laws 
 
 "VMiich were at first for all creation sent, 
 
 * Arc there not p^-eat numbers of genius's who have lived and died 
 •without ever having had opportunity foi* the development of their talents ? 
 and will not such continue while the gratification of avarice is beyond 
 all other considerations ? There are a great many exceptions to the pre- 
 vailing practice, but who will assume that talent and genius are encou- 
 raged as they ought to be. 
 D
 
 18 OltlGINAL rOETRY. 
 
 And by his sordid soul and graspall ways 
 
 It is but seldom found he is content. 
 
 Since if we look around and see the state 
 
 Of nations that pretend to be most free, 
 
 Then is it not oft seen what kind of claim 
 
 They oft possess to boast of liberty ? 
 
 Are not men frequent found in sable garb, 
 
 Imploring heaven with hj-j^ocritic fear 
 
 To bless war ensigns, which they consecrate 
 
 With nought but conscious cant and formal prayer ? 
 
 Since gold's the chiefest god which some adore. 
 
 While tithes and taxes are their heart's desire — 
 
 Possess' d of these, all Mammon-hunting men 
 
 Spurn nobler objects, which they should require. 
 
 But arts and science at some future day 
 
 Will stay such state of man and discord cease. 
 
 While those great laws that were at first design' d, 
 
 Will be restored to hanuony and peace. 
 
 May this great advent, like the moiTiing sun. 
 
 Ere long advance and clear the misty Avaj^s, 
 
 And by its splendid light break through the clouds, 
 
 And brighter prospects to all merit raise. 
 
 Then will man's talent meet its due reward, 
 
 Which would unite the world, and man would find 
 
 That ever grasping curse, the love of gold, 
 
 Has ever been the bane of all mankind. 
 
 REFLECTIONS. 
 
 For the bulk of operative society to be placed in such cir- 
 cumstances as the laws of God and natiu'e intended they should 
 be placed in, it is requisite that they set about doing that 
 which is likely they will fail in having done for them by those 
 who feel more interest in their own advantages than they 
 would expect in giving encouragement to talent and genius. 
 Since no serfs or slaves arc known — except in very special 
 cases — to have gained their liberty but fi'om a fear of the con- 
 sequences of any longer keeping them in bondage, thus is the 
 love of gold and acres ever seen preponderating over every- 
 thing else, and will continue to do so while the principles of
 
 ORIGINAL POETKY. 19 
 
 eternal justice towards manlcincl are not generally taught to 
 the great conxmiuiity without fiillacics, ee^uivocations, or sub- 
 terfuges, which, if duly attended to, might be plainly seen 
 and understood, and then the laws of universal justice would 
 not so frequently be disguised or kept back. 
 
 Mens sihi conscta recti. 
 "A consciousness of rectitude supports." 
 
 Thus is it seen that nature's God at first 
 
 Gave all his blessings unto all mankind, 
 
 That no respect at any time was known 
 
 For any caste of any special kind. 
 
 Such is a fact so glaiing to man's eyes, 
 
 That nought but ignorance and vice combined 
 
 "Will ere dispute the God of natiu-e's laws 
 
 Gave every blessing unto all mankind. 
 
 But man it is perverts that sov'reign good. 
 
 Which brought those cui'ses which have long prevailed, 
 
 Since all things ever seen most plainly shows 
 
 That nature's God his blessings ne'er curtailed. 
 
 But man's injustice wiU not ever last, 
 
 Since knowledge will advance and fonn a plan 
 
 To counteract the evils long endured. 
 
 And thus restore the happiness of man. 
 
 Then will all serfs and slaves upon the soil 
 
 Return again to those great laws that were 
 
 At first promulged for loniversal good. 
 
 That aU mankind these blessings then may share. 
 
 (jDtt Iflfling /nitji ^ Itriiinn i'lnh nit^ tjiB tiim nf 
 
 How frequent seen that man assumes to say 
 These are our sacred creeds, walk ye this way, 
 And faith alone shall save your soul alive, 
 While we, your teachers, on your labours thrive. 
 Such are the ways that oft ensnare mankind, 
 Absorb theii' senses and prostrate their mind ;
 
 20 ORIGINAL POETKl'. 
 
 Since 'tis but too well knowTi a sordid trade 
 
 Has long been ftirried on, man to degrade. 
 
 "Why should it be denied that all are free 
 
 To use their intellect and liberty ? 
 
 And why should man assume and dare conceive 
 
 What are the doctrines all men should believe ? 
 
 Or that cm- sponsors ere could testify 
 
 And answer for us if we live or die, 
 
 Though reason had not dawned that we could know 
 
 The way to contemplate the path to go. 
 
 These are the ways, and handed down to man, 
 
 By which we're told he's saved by such crude plan, 
 
 And thus is he made pure by sovereign grace, 
 
 By water sprinkled on an infant's face. 
 
 Such is the practice which absorbs the sight, 
 
 While others fix the ivay of wrong and right ; 
 
 Thus in this world and that which is to come, 
 
 Is settled happiness or future doom. 
 
 How many are there that will ne'er confess 
 
 A virtuous life's the way to happiness, 
 
 Absorbed in creeds and dogmas which they own 
 
 Were never understood, nor can be known. 
 
 Thus are we told that moral life's a curse, 
 
 And, if believed, will render man much worse, 
 
 Since by its very nature will propel 
 
 Man's erring soul to vice and then to hell. 
 
 Such are the dogmas taught from age to age. 
 
 And palmed upon the world for sacred page ; 
 
 But do not sound reflecting men perceive 
 
 They were invented mankind to deceive ? 
 
 And thus great numbers oft are stullified. 
 
 While reason's empii'e has been sat aside. 
 
 Is not this ever practised over man. 
 
 To chain his soul but to a selfish plan ? 
 
 And thus his mind is soothed lest he may see 
 
 What are the laws of God and liberty : 
 
 Which are that creeds and dogmas are so clear, 
 
 As but the price they bring from year to year ; 
 
 Since over all the world where such curse reigns, 
 
 There man is ever bound in servile chains.
 
 OKIGINAI. I'Or.TKV. 21 
 
 And this must longer lust and will prevail, 
 
 TiU knowledge shall be seen this cui'se assail, 
 
 And introduce such science as will place 
 
 Man's thinking powers beyond such great disgrace. 
 
 But this -n-ill not succeed wliilc man's laws say 
 
 AU must submit and passively obey, 
 
 And thus man's hopes AviU fail till he can see 
 
 What is his only path to liberty-. 
 
 REFLECTIONS. 
 
 What is Religion, but the love of man, 
 
 With grateful thanks for blessings he receives ? 
 
 Such is devotion, and appears beyond 
 
 The thousand creeds and dogmas he believes. 
 
 But oft the passions of a mind diseased 
 
 Shuts out reflecting sense, and renders man 
 
 The slave of custom and of accident, 
 
 And he's a victim to a selfish plan. 
 
 But should not all men think ere they can know, 
 
 And then determine what they should receive ? 
 
 Or ought they but submit to be coerced. 
 
 That some for lucre may mankind deceive ? 
 
 Such are the questions which should be resolved. 
 
 That man may know if he should be controlled 
 
 In what he ought to see with his own eyes, 
 
 And not but by mere power be overruled. 
 
 For was not man first organised to think. 
 
 That he might see and answer for his acts ? 
 
 Then why not all men claim a right to doubt, 
 
 WTien they are taught what priests declare are facts ? 
 
 Since over all the world mere accident 
 
 Was ever known prevail, as we may see ; 
 
 Which operates on man, and thus but few 
 
 Are found to soar to nature's dignity. 
 
 And thus the world are cheated of their sense, 
 
 By those Avho dare assume to govern man, 
 
 When they declare throughout the world that they 
 
 Were sent with missions of a sacred plan.
 
 22 ORIGINAL POETRY. 
 
 Thus all the world are but mere infidels ! 
 But insolated then they arc all pure ; 
 And thus salvation is alone in faith, 
 By which man ever thinks he is quite sure. 
 
 %umi ml 3iinkrn iJistnrif nf 3&niirrlii| mljitli Ijt 
 frtnailrii un nil tjjB WA 
 
 Search history's page tliroughout the world, and see 
 
 If it is always seen that monarchy 
 
 Was formed to bless the world with equal laws, 
 
 And not intended to support a cause 
 
 Of pomp and pelf , to subjugate mankind 
 
 To all the evils of a sordid kind. 
 
 Were not all tyrants ever through their days, 
 
 Absorbed in various schemes to find out ways 
 
 How they by fraud and artifice could find 
 
 New shackles to subdue the human mind ? 
 
 Thus when theii' w^ays were void of righteousness, 
 
 Then no appeal was known to seek redress. 
 
 ! mental blindness, source of those great pains 
 
 Wliich man endures when bound in abject chains, 
 
 And thus made subject to despotic power. 
 
 Which was designed by craft but to devour. 
 
 But there's a future time which will expand 
 
 Man's latent intellect, that will command 
 
 The reasons why that tyrants claim a right 
 
 To ravage, as they please, by brutal might, 
 
 Then call it glory human blood to spill. 
 
 While priestcraft says such is Almighty's will. 
 
 What vile ambition is it not that men 
 
 Can sally forth like tigers from their den, 
 
 And, void of sympathy, can murder those 
 
 Who never knew them yet to call them foes ; 
 
 Pronounce them enemies to theii' great sire, 
 
 Whose grace and mercy is but to require
 
 OTilfilNAI. POETRY. 23 
 
 That they submit to their prerogative, 
 
 Or on their native soils no longer live, 
 
 Exit shall be driven out to meet the fate 
 
 AVTiich tp'ant laws bj" right divine create. 
 
 What dire alternative — how great the shame — 
 
 To woimd and murder for a bubble fame, 
 
 Devoid of justice and all reason too, 
 
 Tet found in practice of a sordid crew. 
 
 May nations shortly see where lies the guilt 
 
 Of all the blood which but mere power has spUt, 
 
 And then in unit}^ declare that they 
 
 AVill no more sanction sucli inliuman sway. 
 
 But that they henceforth will resolve to know 
 
 Who is the friend of man and who liis foe. 
 
 And thus reti'ace their steps that they may see 
 
 What is ti'ue honoiu' and real liberty. 
 
 Thus, when requii'ed to pamper tp'ant kings, 
 
 They may refuse the curse and deadly stings 
 
 Which desolate the world, while fools and knaves 
 
 Oft bite the dust and meet untimely graves, 
 
 And thus the gioiy and reno"\vn is seen 
 
 But mere delusion, like a night-mare dream. 
 
 Such are the ways ambitious men contend 
 
 Shall ever meet reward and never end 
 
 Wliile power shall flourish, and while tjTants see 
 
 Their way is cleai" to conquer libertj'. 
 
 But there's an era seen approaching near. 
 
 In arts and science will some day appear, 
 
 And in its progress it will then unfold 
 
 How long the world has been so gulled and fooled, 
 
 And made the victims of all those whose aim 
 
 Has been but desolation, woe, and gain. 
 
 Ai'e not these tniths we have presumed to pen, 
 
 And does not moral justice such condemn ? 
 
 Since reason ever ought to be the claim 
 
 To point out man's disgrace and his great shame. 
 
 But should it here be thought we miss our way, 
 
 And ti'ead in devious paths and go astiay. 
 
 Then would we wait to hear how we're deceived 
 
 By false impressions which we have received,
 
 24 ORTGIXAL rOETKY. 
 
 And then we will atoucment make, and prove 
 Our sole intentions are real social love.* 
 
 When conscious guilt annoys the soul of man, 
 And shafts of calumny around them spread, 
 Then they who feel secure from guilt and shame 
 Can stand erect, and dare to show their head. 
 But has not conscious guilt been seen and known 
 To screen itself by nought but power and might ? 
 
 * Wlio are those that are most benefited, in a pecuniary way, hy des- 
 troying their fellow men and desolating the countries of those who are 
 too weak to defend themselves against their oppressors ? Are they not 
 undeniably the persons who direct the storm, and who frequently are 
 living thousands of miles from the scene of action, lulling on their beds 
 of roses, without pity or remorse, while sharing the spoils derived from 
 the destructions they are instrumental in putting into execution ? And 
 many who are found in the exercise of such practises are desirous of 
 being considered good Christians, and priests are frequently found as- 
 sembling their congregations to preach that their God of universal peace 
 and harmony has given them a vicfori/ over their enemies ; and then do 
 great numbers join issue with such curers of sotds, and thus are such 
 systems perpetuated in defiance of humanity and real Christianity. 
 
 Par nohile fra1)im. 
 " A noble pair of brothers." 
 
 Man oft is told of dutj', 
 But seldom told of right. 
 Except it be the right of some 
 To use their power and might. 
 But such is law and gospel too, 
 And who will dare deny 
 That all good sujjjects should obey, 
 And with all laws comply .-' 
 Since Ca?sar he must have his due, 
 As all good Christians say, 
 And all men they have nought to do 
 But passively obey. 
 And then will they meet recompense, 
 Should they hold out and pay- 
 Whatever price man's faith may cost, 
 Such is the perfect way. ,
 
 ORIGINAL POETKY. 25 
 
 Such as is seen to thrive upon man's -wrongs, 
 
 And thus refuse to meet in open light. 
 
 These are the ways man is in bondage kept 
 
 By those whose practice shows their unjust power, 
 
 They who but for more gain set up such laws 
 
 As have been known their victims to devour. 
 
 And thus it has been seen and been declared 
 
 'Twas nought but malice Avhen but truth was told, 
 
 Or that it was but vice that first prevailed 
 
 Which made a libeller so brave and bold. 
 
 Is not such course pursued in countries where 
 
 Mere tyrant rule prevails without consent, 
 
 And then their serfs arc told their duties are 
 
 At all times to submit and be content. 
 
 Eut at some future day, as knowledge flows 
 
 And spreads its power around the human mind. 
 
 So will unequal laws be then disowned, 
 
 And will no more prevail among mankind. 
 
 AVhat are the motives which make tp'ants cling 
 
 To such restraints as conscious knowledge feels ? 
 
 And what the reasons why they feel no qualms 
 
 When trutli and justice to their mandate yields ? 
 
 But honest men, who feel no qualms of shame 
 
 Wlien poisoned arrows fiercely fly about. 
 
 Will meet a villain should they be defamed. 
 
 And with clear conscience put him to the rout. 
 
 Such are the weapons which a virtuous mind, 
 
 AVho, strong in consciousness of being right, 
 
 Would claim to meet in combat Avhen he finds 
 
 A sneaking viper crawling forth to bite. 
 
 But they that thrive on man's incessant toils. 
 
 Will sometimes arm themselves but with mere power, 
 
 Then bring their cause before corrupted states, 
 
 And unconcerned the weakest then devour. 
 
 When will such practice cease throughout the world, 
 
 In all such countries claiming to be free ? 
 
 The answer is, that when such countries find 
 
 They're ruled by equal laws and liberty. 
 
 But should another (piestion here arise, 
 
 To know when such great advent comes to pass, 
 
 K
 
 26 ORIGINAL POETRY. 
 
 Then might the answer be, when 'tis resolved, 
 That man no more will be a docile ass. 
 
 Itnrif nhnut a Ipihr anli n /Itf. 
 
 As I stood musing near a garden wall, 
 I saw a fly entangled in a snare ; 
 And in a web below, within a cave, 
 I saw a spider waiting for its prey. 
 The fly began to buzz and shake the net, 
 Which drew the enemy from where it sat, 
 And with its instinct care approached to see 
 If any cause was near to stay its course ; 
 When, finding nothing to impede its path, 
 It seized the fly and drew its life away. 
 
 REFLECTIONS. 
 
 Such are the ways, and which the world oft see 
 In those who rule by nought but tyranny ; 
 They spin a net of texture so complete, 
 Though it be fair to view 'tis oft deceit. 
 For if this net in contact comes with those 
 Who have been known to be man's direst foes. 
 Then oft 'tis broken through and cast away 
 Without compunction and without dismay. 
 But, says the parasites and cringing slaves. 
 The canting hypocrites and sneaking knaves, 
 Are not the courts all open that you'll find ? 
 All things are pure, and will protect mankind. 
 But is this true where mankind have no choice 
 In all such laws not made by public voice ? 
 Did not the God of nature make man free. 
 And gave them equal rights and liberty ? 
 Tell us all tyrants ; show us if you can. 
 How came your right at first to fetter man ? 
 Ought you assume what you may please a crime ? 
 Then sanctify your power from length of time,
 
 ORIGINAL rOETRY. 27 
 
 Thus make real justice, wliicli I'cmains the same, 
 
 Xought but delusion and an empty name. 
 
 Does not injustice oft incarcerate 
 
 The best of mankind in theu- nets of State ? 
 
 And should they have mock judges and are bribed, 
 
 Then has it not been settled ere 'twas tried ? 
 
 Yet is not man oft told this age indeed 
 
 Is everything good subjects stand in need ? 
 
 But is this true among the labouring poor, 
 
 "Who are more -wretched than they've been before ? 
 
 For "where doth merit and industry' find 
 
 That just reward which ought to bless mankind ? 
 
 And where is that real social love some boast, 
 
 And in their bumpers gratulatc the toast ? 
 
 While thousands round such social neighbourhood 
 
 Like beasts of burden ever toil for food. 
 
 No hope they cherish ever to ascend, 
 
 But like mei'e heii'looms to their spots are penned, 
 
 Where they oft die in premature old age, 
 
 And then nnpitied leave their mortal stage. 
 
 But should the tale we tell be thought severe, 
 
 E'n though it may be true, and seen quite clear 
 
 That over all the world, in every clime, 
 
 Where tyrants flourish there is virtue crime ; 
 
 And merit, where it springs from real renown, 
 
 Is seldom in a tyrant's countiy known. 
 
 Such are the social compacts seen and found 
 
 Throughout the world in every clime around ; 
 
 Was not such first contrived by those in power, 
 
 To stay the mind of man and them devour ? 
 
 May nature's God, Avho fills the earth with good. 
 
 Ere long frustrate man's curse, his want of food ; 
 
 Then would real justice shortly show itself. 
 
 And man's oppressor lay upon the sheK; 
 
 And thus would be restored (as first designed) 
 
 Those blessings ever meant for all mankind. 
 
 These groat eternal laws will some day spread. 
 
 When tp-ant power will feel with fear and dread 
 
 The right of all to live on nature's soil,
 
 28 OltlGIXAI, rOKTllY. 
 
 "Witliout the coustant curse on labour's toil,'^ 
 And then no more "would Mammon stay the cause 
 Of man's inherent right to nature's laws. 
 Then wake from slumber ye who would be free, 
 And soar beyond the chains of slavery ; 
 Put on yoiu- moral armour like a man, 
 "WTio would support the God of nature's plan, 
 AMiich was designed by an eternal cause, 
 And handed down to man as social laws. 
 These were the first injunctions, and designed 
 For universal good to all mankind. 
 
 * Who 'Will attempt to deny that groat nxunbers of operative society 
 
 are most imfeelingly and unjustly dealt with by the cupidity of many of 
 their taskmasters — with their sweating systems which have been practised 
 on the victims of avarice, who have received for their labom-s nothing 
 equal to a sufficiency of the most common necessaries of life, even though 
 nature's laws, with the labourer's cultiu'e, most abundantly furnishes 
 every necessary blessing. Then why shoidd man be frequently told, 
 even from pulpits, that his chiefest virtues are in submission to faith and 
 hope, which, so far as concerns man's natural wants, are to soimd philan- 
 thropists but mockerj' and insidt to suffering humanity, and thus i 8 the 
 curse pronoimced against those who 
 
 " Keep back part of the hire of the laboui-er." 
 
 Doth not all natui-e's laws o'er every clime 
 Spread their rich bounties everj'where around r 
 Yet man alone perverts the blessings sent, 
 From those who ever cultivate the groimd. 
 And then he's frequent told his duties are 
 At all times to submit and wait the day 
 "When in fruition all shall be made right. 
 And all his ills shall then be borne away. 
 But when is seen a priesthood live on faith. 
 And by their practice show their chiefest good ? 
 Then is the time arrived when all will see 
 Such is the substitute for human food. 
 But why should nature's laws be treated so. 
 And made to meet with such gi-eat curse of man ? 
 Since all we ever see at all times proves 
 'Tis but alone an over-grasping plan.
 
 OfiKUXAI. I'OKTltY. 20 
 
 (!Dn ^lih, €m]\, null 'MwlUt 
 
 AVhat are the curses we so frequent find, 
 
 That more prevail and more degrade mankind 
 
 Than pride and eu\y ? "wliich are ever found 
 
 Spreading their evils ovorvwhere around. 
 
 These direful plagues, which so deprave man's soul, 
 
 And render him so void of all couti'ol, 
 
 Xe'er stoop to reason, justice, or to shame, 
 
 Kor virtues such as will acknowledge blame. 
 
 But when these passions they begin to act, 
 
 As in their various Avays they oft direct, 
 
 Then are they seen in darkness or in light, 
 
 Without compimction, and begin tlieii; figlit. 
 
 Thus none are safe, of any kind or caste. 
 
 That come within their pestilential blast ; 
 
 No qualms of conscience hover round their soul, 
 
 Nor sense or honour do their hearts control, 
 
 T5ut, lost to moral feeling, thej- oft steer 
 
 Theii- vicious course -without a sense of fear ; 
 
 Thus are they known with theii" polluted breath, 
 
 Cutting with fell swoop down somewhat like death. 
 
 Sometimes they whisper scandal to their friend 
 
 In language he can scarcely comprehend, 
 
 But just sufficient 'tis to send it out 
 
 "With long additions what 'tis all about, 
 
 Since tales of scandal thicken as they go, 
 
 Like to accumulated balls of snow ; 
 
 Or, like the raging floodtide o'er the plain. 
 
 Producing misery, and woe, and pain. 
 
 Such are the evils pride and envy cause 
 
 Against all social life and moral laws. 
 
 Are not the ethics sometimes taught at schools, 
 
 Nought but mere cheats or supei-ficial rules, 
 
 Devoid of that which springs from moral force. 
 
 And cramps real knowledge at the fountain's source ; 
 
 Thus is man's reason, as was first designed. 
 
 Oft counteracted but to curse mankind. 
 
 When Avill such evils cease that man may see
 
 30 ORIGINAL POETRY. 
 
 What he oft feels from false philosophy ? 
 
 Should this take place real knowledge then would flow, 
 
 And over all the world its blessings show ; 
 
 While sound reflection would man's passions stay, 
 
 And 7noral science then would make its way. 
 
 REFLECTIONS ON THE RESULTS OF THE 
 FOREGOING. 
 
 A proverb says, " If ignorance is bliss, 'tis folly to be wise." 
 
 Thus doth the proverb say, but well we know 
 
 That ignorance was ever man's worst foe. 
 
 Since by such evils he is known to feel 
 
 What he so oft endures from hearts of steel ; 
 
 Whose souls, absorbed in never ceasing care. 
 
 Make wars for plunder, then the pillage share. 
 
 But there's a future era will some day 
 
 Most amply show how man is led astray. 
 
 When they will be restored to that state they 
 
 By those great laws man was designed to see. 
 
 This welcome advent will some day appear 
 
 In its refulgent light and power so clear, 
 
 That man wiU then perceive the chiefest cause 
 
 How he was first subdued by unjust laws ; 
 
 And thus he will perceive the way he's used. 
 
 Which want of knowledge made him so abused — 
 
 This was the curse, and which was first designed 
 
 By those who ever would prostrate mankind. 
 
 But all these mental chains by which man's bound, 
 
 Will some day be struck off and no more found. 
 
 And then it will appear that man can see 
 
 What are his social rights and liberty. 
 
 And thus all tyrants they will then retreat. 
 
 And no more will in convocation meet 
 
 To counteract those great eternal laws 
 
 Which were designed at first by that great cause, 
 
 The good of all, throughout the universe, 
 
 As was intended first withotit a curse. 
 
 But this will not take place until the press.
 
 ORIGINAL POETRT. 31 
 
 "With its herculean power shall send redress, 
 
 And thus emancipate the human race 
 
 From all the cheats and frauds of their disgrace. 
 
 May such great advent soon be seen more clear, 
 
 And in fruition through the world appear. 
 
 That man may he restored to that state ho 
 
 Was by all nature's laws designed to see. 
 
 And then he will perceive earth's blessings were 
 
 Throughout the world for all mankind to share ; 
 
 These were the laws of universal love. 
 
 And were the Jirst injunctions from above. 
 
 But this is treated as a farce by those 
 
 Whose practice too oft proves they are man's foes, 
 
 While craft is ofttimes seen to show its face 
 
 To sanction and approve of such disgrace ; 
 
 Since well is known by men who contemplate, 
 
 That faith and hope will not emancipate 
 
 The world from bondage while they fail to see 
 
 The* only way to gain their liberty. 
 
 Where'er the practice of example's seen 
 
 In those who recommend the path to go, 
 
 Then have we faith in that reposed in man, 
 
 And then convinced we will submissive bow. 
 
 But if man's found for lucre to abuse 
 
 What is in confidence reposed in him. 
 
 And cares for nought but for the hireling pay, 
 
 Then is not that a soul-degrading sin. 
 
 Thus when mankind are passive all their days, 
 
 And will not scruple to support a shame 
 
 Which they acknowledge ought not to prevail, 
 
 But meet the censure of an honest blame. 
 
 * Have we not read that Hercules told the waggoner he was a fool 
 to pray to him to help his waggon out of the slough, and told him to 
 whip his horses — and perhaps his asses too — then set his shoulders to the 
 wheels ere he could hope to get out. Thus it seems that faith, without 
 works, to facilitate the fruition of hope, is sufficient only but for the 
 ignorant, superstitious, and fanatical pai't of mankind, and will not suf- 
 fice for those who depend on their exertions rather than their dreams, 
 or any other delusions by which they ought to hope for their salvation.
 
 a OKIGI.NAL POETKY. 
 
 Yet is not this oft sauctioncd but for gain r 
 
 And but a bart'ring trade is made by those 
 
 "Whose hearts are centered in the Golden Calf, 
 
 And all who differ from them are theii' foes r 
 
 Such will continue till mankind can see 
 
 That which promotes the great and sov'reign plan 
 
 Which was fii'st handed down without respect 
 
 For universal happiness to man. 
 
 This era will advance and some day seen, 
 
 And will break through the practice long been found 
 
 In those who will not pay a just reward 
 
 To serfs and slaves who cultivate their ground. 
 
 Since nature's blessings they are ever seen 
 
 Without distinction and for all mankind, 
 
 And not as some false teachers dare assume, 
 
 For any special caste of any kind. 
 
 Then why should man be ever gulled by those 
 
 Whose faith is in their larders and their ivine, 
 
 And which is ofttimes seen in their sleek phiz, 
 
 Which shows how to the substance they incline. 
 
 Tu^^E — Scots wua ha.e. 
 
 See the patriot's flag unfm-l'd, 
 AVaving o'er a moral world; 
 See how tj-rants they are hurled 
 
 When man will be free. 
 
 See united all around, 
 Millions who with awful frown, 
 Never more Avill tyrants o^ni. 
 
 But they will be free. 
 
 Shall a despot ruling crew. 
 With their chiefest aim and view, 
 Dare to conquer me or you, 
 
 "WTien we will be free.
 
 ORIGIirAL POETRT. 33 
 
 Rather ou^ht we victims be, 
 Tham submit to slaveiy; 
 Rouse ye then that would be free, 
 Tyrants then shall flee ! 
 
 Say, was man decreed to be, 
 Chained to such sad destiny, 
 As to toil and never see 
 
 Sweets of liberty. 
 
 By that power which rules above, 
 By that great paternal love. 
 It shall crush and then remove 
 Chains and slavery. 
 
 Justice then shall ci'own man's cause, 
 And no more shall Draco laws 
 Conquer liberty. 
 
 Will ye not then meet the foe, 
 And with moral courage show 
 How to strike the conquering blow, 
 And gain the victory?* 
 
 * It is thmight by some that real patriotism is getting as scarce as 
 basilisk's, or cockatrico's eggs ; and if so, '' The envy and admiration of 
 surrounding nations," which wc are tokl all good subjects ought so much 
 to boast and admire, rather than be afflicted with such sensibility as to 
 despair of its becoming convalescent again by the help of Doctor Bolus's 
 Imperial Pabulum of Lite, which, if it should fail under its application, 
 then what will the world do to be saved. Why 
 
 They must then build a life boat, and thus sail away 
 To a climate more genial or buffet the gale, 
 Since these are the prudent and judicious waya 
 "Where the blast of injustice is seen to prevail. 
 But 'tis man's neglect who suffers such curse 
 Of such great injustice he sees oft prevail. 
 From want of attention to seek out the cause, 
 And then the great curses with courage assail. 
 T
 
 34 ORIGINAL POETBT. 
 
 dDn tilt Xmt nf 3ifi(iniinDn. 
 
 Mammon, thou curse of intellectual man, 
 
 Tliou le^al thief, absorbing all around, 
 
 Grasping for gold with never-ceasing care, 
 
 Till tumbled in a narrow space of ground ; 
 
 And then thine heirs exult and think thee fool 
 
 For pains thou took to curse thyself, then died 
 
 With all thy sins committed on mankind. 
 
 Against all social laws which thou defied. 
 
 Could but those weak and selfish mortals see 
 
 The future end of what they strove to rake, 
 
 Then would they soon perceive the thoughts of those 
 
 "Wlio would some day their hoards of gold partake. 
 
 Reflection then would pierce their sordid souls. 
 
 And make them see how they had spent their days, 
 
 Heaping together that great curse of man 
 
 By fleecing all around in various ways. 
 
 The pi'overb says, which oft is found too true, 
 
 ""What is got o'er the devil's back is spent 
 
 Beneath his belly at some future time 
 
 By anxious heirs, who pant for such event." 
 
 Such is the ti'uth, and frequent is it known 
 
 That oft the masses of the miser's gold 
 
 Have took their flight like chaff" before the wind, 
 
 And is oft seen, and known, and is foretold. 
 
 Were such men seen to cultivate their mind 
 
 To obligations which they see around. 
 
 Then would their frozen souls, when steeped in gain, 
 
 Soon see the slavish chains by which they're bound. 
 
 But love of pelf absorbs the love of man. 
 
 When all is centered in the love of gain. 
 
 Which freezes up all sympathetic love. 
 
 And renders man so void of thought and shame. 
 
 Thus calm reflection finds no vacant space 
 
 To move such callous sovds with moral power, 
 
 But all their actions are to one design 
 
 Engrossed in wily schemes, but to devour. 
 
 Yet, what is ever known in nature's laws,
 
 OfilOINAL POETRY. 35 
 
 Show all her blessings were /or all mankind ; 
 
 And at some future day it will be seen 
 
 "What were the laws which were at first design'd. 
 
 Then will the world in harmony combine 
 
 To seek out pleasures they will find more pure, 
 
 And Mammon then, in what's called Civil States, 
 
 With its great curses will no more endui"e. 
 
 Look round, and see how nature's laws abound 
 
 Throughout the world, in sending forth the streams 
 
 Of rich profusion to supply man's wants. 
 
 And counteract all ^lammon-hunter's dreams. 
 
 But av'ricc doubts these universal laws 
 
 "Which nature's God, with such propitious care, 
 
 Spreads the whole earth without the least respect, 
 
 That all creation they may ever shai-e. 
 
 Yet is it found this never-failing soiux-e 
 
 Of all those blessings which we see and know. 
 
 Are by ingratitude oft sat at nought, 
 
 E'en while in midst of all that's seen o'ei*flow. 
 
 How strange is man — although so formed that he 
 
 "Within a focus can an-ange and bring 
 
 His mental powers to rectify and prove 
 
 That which ensnares and leaves behind a sting. 
 
 But so it is, although inscrutable. 
 
 That when thus formed with such reflecting power, 
 
 Yet is he sometimes seen much like a beast. 
 
 Seeking his fellow men but to devour. 
 
 Is not the world a cheat, and carried on 
 
 By fraud and force, defrauding man of food ? 
 
 And thus his social state is made a farce. 
 
 And is oft seen opposed to all that's good. 
 
 But some day knowledge will diffuse more light, 
 
 And trace out motives I'rom effect to cause, 
 
 AVhen will be seen how man has been enslaved, 
 
 Against all nature's rights and social laws. 
 
 Thus moral sense and reason will advance. 
 
 And, in their progress o'er the universe, 
 
 "Will drive away the clouds that blind man's eyes, 
 
 And mental blindness then will cease its curse. 
 
 This era will advance as science spreads,
 
 S6 OEIGINAL POETEY. 
 
 And will succeed as -vras ot first designed, 
 When what has long been seen vrill not prevail^ 
 And is but too oft seen among mankind. 
 But all those blessings ever seen and known, 
 That were intended first by that great plan, 
 "Will be again restored as then was meant 
 By nature's God, without respect to man.* 
 
 REFLECTIONS. 
 
 Tho curse of Mammon is so great an evil, 
 As may in truth be said man's chiefest devil, 
 Since it is seen and known in midst of plenty, 
 Industiy pines in want with stomach empty. 
 Such is the true and real personic shape, 
 And not the bugbear form of man and ape. 
 And thus it may be seen that man with ease 
 Could stop this vile intruder when they please, 
 
 * Is not avarice an insatiable monster, everlastingly accumulating 
 without distrihutin<;, against the M-cll-being and happiness of the great 
 community, which, in the nature of such propensities, so in propcrtion 
 must he the sufferini-'S of the great bulk of industrial society, which is 
 but too amply seen and felt in the poverty and wretchedness of the great 
 number of mere serfs who cultivat.i the ground, without receiving any- 
 thing like that proportionate benefit which the laws of nature and the 
 cultivation of the labourers' hands at all times produce for universal 
 distribution, and not for any special or exclusive gratification of hypo- 
 critical or soidid vampires of the earth. 
 
 But this great advent it M'ill not appear. 
 
 Till that real culture of the mind takes place, 
 
 Which must first stamp that knowledge as design'd, 
 
 And guard the future from its past disgrace. 
 
 But this will not succeed while man is found 
 
 To dictate laws of conscience o'er the mind. 
 
 Which ever did entail the curses which 
 
 Throughout the world are seen among mankind. 
 
 This ever was man's fate, and will remain, 
 
 Where but mere power is seen and has prevailed, 
 
 There civil liberty was ever known 
 
 By tyrants and their satellites curtailed. 
 
 Is not this true, if all experience proves 
 
 That over all the world this curse is known 
 
 To be the practice which has long ] revsiled, 
 
 ijid -tt'tich £qx Mssimon'a god is ever sh.own»
 
 OKIGIKAL POETRY. 37 
 
 By stapng that unjust and sordid power 
 
 Wliicli cleaves to selfish man but to devour. 
 
 Is not this ti-ue, and will it not remain, 
 
 While man's chief worship is for nought but gain, 
 
 And thus a merchandising stock exchange 
 
 Settles the diff'rence bulls and bears sustain. 
 
 But should these charges meet the frowns of those 
 Whose chiefest aim is hoarding up their pelf, 
 Then would we dare assume that such ingrates 
 Would best be found when laid upon the shelf. 
 For doth not nature's laws and justice too. 
 Most plainly prove that all we see around 
 Was first designed for all who toil and sweat, 
 And all their lifetime cultivate the ground ? 
 Then all ye hijpocrites, who would but think 
 That he who knows man's heart will not fijid out 
 All those who fleece and do not feed the sheep, 
 Will not some fiitui'e day be put to rout. 
 Then ought not all good teachers ever preach, 
 Both in and out of season, as they're told, 
 What are the cui'scs Christian records say 
 On all whose chiefest tvorship is their gold. 
 
 dDii ICitortii nf €ummu. 
 
 Ye tyrants of the earth who claim a right 
 
 To form man's conscience, and command the way 
 
 How he shall steer by your prerogatives 
 
 Thi'ough mystic creeds and never go astray, 
 
 Come show us reasons why you dare assume 
 
 That in your faith you never err at all ; 
 
 And when we aro convinced of what you say, 
 
 Then will we bow to your especial call. 
 
 The time will come, and will some day unfold 
 
 Tho cheats and frauds by whioiii, mm, oru controlled,
 
 ^38 ORIGINAL TOETRY. 
 
 "When science will disclose what is entailed, 
 
 And by implicit faith how man is ruled. 
 
 Then Avill all barb'roxis creeds long been sat up, 
 
 And made too sacred but for jiriests to know, 
 
 Soon meet their fate as knowledge shall increase. 
 
 And man will then perceive his friend from foe. 
 
 How long shall man submit his right to think 
 
 Ere he can see his duty to reflect, 
 
 Atfd thus to spurn the craft long canied on 
 
 For nought but pelf to conquer intellect. 
 
 May that bright era, slowly rolling on, 
 
 Accelerate its speed that man may see 
 
 The time arrived to rend his abject chains, 
 
 And soar to mental light and liberty. 
 
 Then will imposture o'er the world soon cease, 
 
 And no more prostrate and absorb man's mind. 
 
 But those great frauds Avould then soon lose their hold. 
 
 And no more operate among mankind. 
 
 Thus all the schemes which have so long prevailed, 
 
 "Would cease to stay the progress of man's thought. 
 
 And then the era which will some day come, 
 
 "Will then let out how man's been sold and bought. 
 
 Thus would he rend the chains he long has worn. 
 
 And then anive to that which was first meant, 
 
 "Which was that all men should be ruled by laws 
 
 "Which were first made but by their own consent. 
 
 And then would peace and harmony be seen, 
 
 "Which was the great command promulged to man. 
 
 And thus imposture over all the earth 
 
 On man's credulity woidd cease its plan.* 
 
 * Are not mankind frequently told that their reason is carnal and 
 devilish, although it is acknowledged by the same persons at other times 
 to be the best gift of God to man, but that its exercise we are told should 
 be circumscribed to certain limits, such as would not infringe on the 
 power of those whose dependence is on the amount of faith enjoined by 
 the assumed power of man, and thus the formidable barriers which have 
 Bo long obstructed and retarded the spread of true religion and moral 
 philosophy, which all monopolisers of man's conscience will continue to 
 impose, so long as pecuniary interest shall be the preponderating cause 
 to accomplish its purposes. But these ideas are not intended to give
 
 ORIOINAL POETRY. 39 
 
 SBanlam's !Hss, nr tjiB fduuim nf /Ints iu jjarmnnq. 
 
 There was a man that had an ass, 
 
 And Baalam was his name, 
 
 And many years he travelled o'er 
 
 His rounds without a hlamc. 
 
 But Baalam one day thought his ass 
 
 Could bear a few pounds more, 
 
 Then he began to load his beast 
 
 !More heavy than before. 
 
 Xow this poor ass began to quake 
 
 And tremble with the weight, 
 
 Which long ingratitude laid on 
 
 By craft and by deceit. 
 
 At last the burden so oppressed 
 
 And bore the poor thing down, 
 
 That he could liardly stand erect 
 
 Or travel o'er the ground. 
 
 Then he* complained, and softly said 
 
 He could not cany more 
 
 Than he had been accustomed to 
 
 For many years before. 
 
 But Baalam' s heart no pity felt, 
 
 oflfence to those whose intentions show their sole wishes are to promote 
 the genuine principles of humanity and real Christianity, and having no 
 kind of interest but the spread of that which appears to be truth, and 
 thus is this our ajiology. 
 
 * This complaint was made by petition, as the ass, we read, had the 
 gift of speech, although it was unavailing, and the burden was continued 
 till the ass's patience was exhausted at the usage long dealt out to him, 
 and thus was Baalam capsized from the saddle for his ingratitude and 
 want of feeling towards a faithful servant M'hich had ministered the best 
 part of his life in his master's services, but met with ingratitude in re- 
 turn. Should the moral of this naiTative in some measure operate on 
 those whose sole aim has been to accumulate for the only purpose of 
 hoarding up, then would wc be amply repaid for the introduction of the 
 moral, as well as justified in the estimation of all humane and sound 
 thinking men, inasmuch as that which disgraces nations as well as indi- 
 viduals is at all times liable to a change in its tenure, despite of despotic 
 systems, or without thi; approbation of the great community, which is 
 founded on the laws of nature and immutable justice.
 
 40 OEIGINAI. rOETR'r. 
 
 But told tills docile thing 
 
 His duties were to cringe and creep, 
 
 To carry out and bring. 
 
 Thus did old Eaalam load and drive, 
 
 Till instinct turned Jack round, 
 
 And, fired with ills so long received, 
 
 He threw his driver down. 
 
 May not a moral here be drawn, 
 
 To caution those who dare, 
 
 Without a pang load men like beasts, 
 
 And never do them spare. 
 
 Since there may come some future day, 
 
 When no just man will doubt 
 
 That all the Baalams should be kicked 
 
 Clcfin off and put to rout. 
 
 Then ye wlio I'eel no sympathy, 
 
 Yet think yourselves secure. 
 
 When driving human autoes on. 
 
 And hope such "wall endure — 
 
 Then think of Baalam and his ass, 
 
 And fear some day may come, 
 
 Wlien you dare overload and drive, 
 
 You then maj- meet your doom. 
 
 May that blest time 'ere long arrive, 
 
 To cheer man's mental rays, 
 
 When all rough riders are capsized 
 
 For their ungrateful ways. 
 
 And when they're plunged into iihQ. mire. 
 
 May they not rise again, 
 
 To whip and spur their asses more, 
 
 Kought but for sordid gain. 
 
 REFLECTIONS. 
 
 If Baalara's asB once spoke, it may some day 
 So happen that all other asses may 
 Be metamorphosed to the shape of men, 
 Then meet in convocation and condemn 
 Such long ingratitude, so long been found, 
 For man's incessant laboui's all around,
 
 ORTGIXAL rOKTTlY. 41 
 
 Ami then they may in unity declare 
 Their right, in justice, to a greater share. 
 Should such transpire then would not reason say, 
 Oo on and prosper in yoiir righteous way, 
 That may all nature shows was first designed 
 But for the good of every caste and hind ; 
 And thus all those who till the ground sliould find 
 Their just reward, first meant for all mankind, 
 Then let us know the way some men decide 
 That nature's laws do not for all jjrovide ; 
 This tenth or falsehood all men ought to see, 
 Ere they are subject hut to man's decree. 
 And should it be made clear that God did first 
 Intend that some be blessed and some be curst. 
 Then all serfs should sTibmit and o"\vn that fate 
 Is nought but partial love mixed ixp with hate. 
 Eut ere this can be proved it should be seen. 
 That all m^c see ai'ound is but a dream, 
 And that it is no cheat of man who says 
 That God was ever partial* in his ways. 
 
 * Such doctrines are frequently preached, despite of the kno\vn attri- 
 hutes which every day and everywhere arc seen, and thus how can such 
 rharge be accounted for, but in the claim of some to carry the kci/^ of 
 admittance. 
 
 Ubi melihi apes. 
 " Where honey is, there you find bees." 
 And numbers of them arc drone bees, who at all times extract the honey 
 l>ut are not known to add anything to the store. But this is the gospel 
 ('flaw which we are instructed is of Divine authority, i.e., Dei Gracia; 
 and thus STich must partake of immutabilitj-, although in all countries it 
 liQS met with mutability, according to the various circumstances that 
 over have taken place : and Dean Swift — no mean authority — has de- 
 clared — 
 
 What makes all doctrines plain and clear, 
 
 Is but two liundred xiomuh a year ; 
 
 What makes that riglit which wrong before. 
 
 Is but another hundred more. 
 
 Is not this true ? althoTigh was said 
 By one who was himself well paid 
 For preaching what he owned was nought, 
 But for the price man's sold ami bought. 
 G
 
 42 OKIGrSTAX POETRY. 
 
 €)^t %miii l^jiilnsnplitr'ig nu^ linnll /armn's €m- 
 plflittt nu^ f xjinstiilfltiaii. 
 
 (blank yerse.) 
 
 'Twas on a Sabbath mom, at break of clay, 
 
 As I was thinking on the scenes long past, 
 
 And brooding o'er on what has been my fate, 
 
 With these revolting thoughts I strove to see 
 
 If natiu-e's God, when this world first began. 
 
 Did so ordain that, in process of time, a privileged few 
 
 Would bind with laws unjust their fellow men, 
 
 Will not this last till men can see 
 
 The way they lost their liherty ? 
 
 And then made subject but for pelf, 
 
 Concocted tirst but for mere self, 
 
 By nought but power that some might grasp, 
 
 Since nothing did they ere let pass, 
 
 But ever would the whole hog take 
 
 From nations not yet broad awake, 
 
 Then say it was for saying sovls, 
 
 And not, as some think, making fools. 
 
 But ye that dare this power deny, 
 
 And would such special right defy, 
 
 Must all submit, aa our Saint says, 
 
 Or perish for your sinful ways. 
 Are not priests obliged to declare that they unfeignecUy believe in the 
 creed of Saint Athanasias, who was metamorphosed into a Protestant 
 saint a long time after his death, with his original Eoman creed, to 
 damn or save all men, according to their belief or disbelief. Such is the 
 susceptibility and gullibility of great numbers of mankind, who through 
 their lives submit, in all matters of conscience, as they are dictated to by 
 those whose living depends on the propagation of mere statute enact- 
 ments made by fallible men like themselves, and propagated so long as 
 manufactured consciences are for pecuniary interests established by poli- 
 tical laws, which damn all men who dare to doubt of their Divine autho- 
 rity. 
 
 But toleration is a safety valve, 
 
 And full sufficient for all fi-ail strayed sheep, 
 
 And is secured to all that will submit. 
 
 If they but pay the trifling charge they meet. 
 
 And thus ye heretics and infidels. 
 
 Who ever dare to doubt our Saint's decree. 
 
 Will doubtless all be damned, as our Saint says 
 Unless you sink your sense and liberty.
 
 OEIGINAL POETKT. 43 
 
 Then tell them they had nought but to obey. 
 
 Whence came this curse tliought I, from God or man. 
 
 Which long has steeped my soul in dark despair, 
 
 And sent my cliilch'cn suff'ring to their beds, 
 
 To meet the same again for years to come ? 
 
 Is this the kind ol justice I should praise, 
 
 For such paternal love by which I'm ruled ? 
 
 O ! nature's God, whose blessings have no bounds, 
 
 It is not thou whose curse is so severe ; 
 
 But is it not ingratitude and fraud 
 
 Of those who deal out creeds and dogmas, then declare 
 
 That faith and hope are substitutes for food, 
 
 While -with their bloated spoils long wi'ung from me, 
 
 Points out my doom, long cast, is rolling on ? 
 
 And when my labour's finished I may creep. 
 
 An heljDless victim to a bastile gaol. 
 
 Where I may linger out and be forgot, 
 
 And leave a pauper's legacy behind 
 
 For future generations yet to come. 
 
 Oh ! ye Divines, ye Saints and Senators, 
 
 Who oft pretend to feel such glowing souls 
 
 To soothe the wi'etchedness that's seen aroimd. 
 
 But where' s your practice and your sympathy 
 
 But too oft in mere cant and empty sound ? 
 
 Look round, and see the hu.ge domains ye hold, 
 
 See how they are swelled out with surplus cash, 
 
 Which evcrj^ year, without a pang, is wrung 
 
 From laboiU''s wrongs and never-ceasing toils. 
 
 But yet you're kind, as neighbour Chopstick says, 
 
 Since but last year you gave hsifikfive per cent,, 
 
 And promised, shoiild his crops prove short again, 
 
 That you would open wide your Christian soul, 
 
 And bless him with a ^x^iivms, five pounds more. 
 
 But, ere the blessing comes, dire ruin comes instead, 
 
 Which sends the victim to some distant gaol. 
 
 And there he's finished up, his prospects gone, 
 
 And all his labours and his hopes destroyed. 
 
 REFLECTIONS. 
 
 Thus, in the meshes of the net, 
 The victims find their way,
 
 44 ORIGINAL POETKY. 
 
 And when entangled fast therein, 
 Then oft are made a prey ; 
 Since vultures they draw off their blood, 
 While Mamniou waits for more, 
 Thus are they caught within the net, 
 As they have been before. 
 
 Has not the same kind of system been found to prevail 
 among many great tenant farmers, when, after accujnulating 
 large fortunes by the hands of their labourers, nevertheless 
 have they showed that gratitude towards them which ought 
 to have been done. But have not the serfs of the soil been 
 suffered, when their long labours have been finished, to linger 
 and die in pauper bastiles, and their spiritual masters then tell 
 them to take consolation in faith and hope,* and that such 
 anticipations will make am^le amends for all deficiencies of 
 the necessaries of this life, and eventually -will ensure them 
 immortality. 
 
 Sic itur ad astra. 
 " Such is the way to immortality." 
 But how are mortals to sustain the functions of nature on 
 Buch kind of food, viz., miticipation, while sojourning on this 
 terrestrial globe ? Ought not such question to be answered 
 by all those who would recommend the curing of the soul hy 
 the starving of the hodij. 
 
 * Hope is a glorious theme to contemplate, 
 
 Eut mortal man requires some other good, 
 
 Since nature ne'er sustained her functions when 
 
 The body famished from the want of food. 
 
 Then why should priests assume all but themselves 
 
 Should be content with faith and hope while here, 
 
 "When their sleek visage shows they understand 
 
 Such kind of blessings, which they hold most dear. 
 
 Is it not insult to all hungry men, 
 
 To preach on blessings of some future good, 
 
 When they are suff'riug, and without just cause, 
 
 In midst of every kind of human food ? 
 
 Does not man's labour everywhere around, 
 
 Supply the wants of those who seldom care 
 
 For all the wretchccbiess they see and know, 
 
 And then " keep back the right" of laboiu-'a share ? 
 
 If such be true, then is it not viujust, 
 
 That man o'er man, by mere coercive power.
 
 ORIGINAL rOETRT. 45 
 
 (!I)u tjic SiiflttmB nf lujirrHtitinn nnh /nnatirism, ns 
 Bun prmil mi nil i\)t Wuit 
 
 In every age and cvci\y clime is seen 
 A thousand dogmas raised by craft and power. 
 And thus man's passions they are oft let loose, 
 To stullify at first and then devour. 
 Search hist'ry's page, and see the havoc made 
 Throughout the world by vile designing Icnaves, 
 And thus behold what has been carried on 
 Ey craft and power nought but to make men slaves. 
 See how delusion holds man's soul in chains, 
 Then makes its power beyond all doubt and fear, 
 And wonders that all others should dispute 
 Theii" creeds and dogmas, which have no compare. 
 Such are the ways man's reason is absorbed, 
 And judgments oft pronounced against mankind. 
 They who have ever soixght the good of man 
 Throughout their lives, of eveiy caste and kind. 
 
 Should ere be found their brothers to oppress, 
 
 And by ingratitude should them devour ? 
 
 Then why do not all those who toil and sweat. 
 
 Partake of all the blessings seen around ? 
 
 "When by their cultiu'e and by nature's laws. 
 
 All food proceeds from those who till the ground. 
 
 Is not real justice everywhere the same, 
 
 And through all ages will most surely show 
 
 The obligations due to all mankind, 
 
 And to such great injunctions all should bow. 
 
 Thus ye who feel a sympathetic soul. 
 
 Send forth your voices and declare the plan 
 
 "Which God's eternal justice fii-st proclaimed 
 
 "Was universal happiness to man. 
 
 This glaring truth no one will dare deny. 
 
 Yet are we told that mortal man should raise 
 
 His grateful thanks beyond the things below, 
 
 And leave the rest for carnal men to praise. 
 
 But such advice oft comes from those who ne'er 
 
 Throughout their lives have felt what man sustains 
 
 From those who have, throughout their days, been bleased 
 
 Beyond the curse of poverty's dire pains.
 
 46 OBIGINAL POETET. 
 
 Why then should barb'rous bugbears, formed by might, 
 
 Be })almed upon the world by juggling knaves, 
 
 To captivate man's senses by their frauds. 
 
 Or dare consign them o'er as hell-bound slaves. 
 
 For has not craft o'er all the world claimed right 
 
 To hurl damnation everywhere around, 
 
 On all who think that their prerogatives 
 
 Are but mere cheats and frauds and empty sound ? 
 
 And thus reflecting men will sometimes doubt, 
 
 (Jr think those insane who disdain to see 
 
 The right which God and nature gave to man 
 
 To differ when they please, yet still agree. 
 
 Then show us, ye vain, arrogating men, 
 
 AVho dare to dictate and o'er conscience stride, 
 
 Where you derived the patent right you claim, 
 
 That you the trading profits may divide ? 
 
 Forbid it, arts and science, moral power ! 
 
 Break through the barriers of such curse and shame, 
 
 Then soar to regions of refulgent light. 
 
 And scorn the wealcness of a coward name. 
 
 Thus shake thy locks, and, as a giant roused, 
 
 Survey thy thoughts and then put on thy strength, 
 
 Then rend asunder all degrading bonds. 
 
 And thus assume thy dignity at length. 
 
 Thus show the world the chief design of those 
 
 Who make religion but a ti'ade for pelf, 
 
 That man may see his long degraded state, 
 
 Then place all Mammon hunters on the shelf; 
 
 And thus restore the world to peace and love. 
 
 Unfettered by all satellites of power, 
 
 Who would perpetuate their schemes on man, 
 
 As too long has prevailed but to devour. 
 
 But there's a tide that's now seen rolling on. 
 
 That will some day approach the barriers where 
 
 The light breaks in upon the soul of man. 
 
 Which, will on craft and fraud bring great despair. 
 
 May science, like an overwhelming flood. 
 
 Ere long complete its task, and usher in 
 
 That real millenium which shall bless the world, 
 
 And crush the vital bane of Mammon sin.
 
 ORIGINAL POETRY. 47 
 
 This advent is now scon approaching on, 
 
 And will some future day dispel all doubt, 
 
 AVlicn mental blindness, which absorbs man's soul, 
 
 Shall, as his mind expands, be put to rout. 
 
 Theu war and i- ipinc Avill no more prevail, 
 
 i^or base mjusticc ofttimes seen around. 
 
 But all the serfs and slaves throughout the world. 
 
 Shall rend theii' abject chains by which they're bound. 
 
 Thus natiu'o's laAvs, that were designed to give 
 
 Such blessings as o'er all the earth we see, 
 
 Will, as was fii'st decreed, restore to man 
 
 His moral rights and long-lost liberty.* 
 
 * Is it not known that in almost evciy clime mankind have been 
 operated upon by designing men through the igniorauce and superstition 
 of their passions, in the absence of their reason and reflection, of which 
 the craft of man in all ages has taken advantage for pecuniary interest 
 (save and except in our own Christian country), Avhere knowledge and 
 integrity are represented to be so par excellent as to disdain all such sen- 
 sual appetites for the spolia optima, since in our favoured country it ought 
 to be known that they ai-e special ambassadors, and thus are moved by 
 holy influences, and not by " aure sacre fames," or the accursed love of 
 gold. But yet there is in the Colonial Magazine an account of twelve 
 eurers of smcls having appropriated to themselves two hundred thousand 
 acres of land; and the same account adds, that canabalism is as before it 
 has been accustomed to be, and that the missionaries well know it, but 
 are so intent on changing beads, blankets, and nails — which cost a mere 
 nothing — for thousands of acres of land, which the missionaries exchange 
 for mansions in the skies. And thus is it seen how the love of acres 
 prevails, and thus 
 
 Joint stock in faith is but poor stuff, 
 
 "When of the solid pudding not enough ; 
 
 Such is the truth, and seen most plain and clear, 
 
 That/ffltYA «w acres has been far most dear, 
 
 And thus without the sight and feeling too. 
 
 They would not change the present life for new. 
 
 But yet there are some found with motives pui'e, 
 
 That would the curses of their brothers cure ; 
 
 But angels' visits are so far between. 
 
 That to expect them is but oft a dream. 
 
 And thus man's state must last till he can see 
 
 His own inherent right to liberty. 
 
 That right which justice says, by his own choice, 
 
 Should be secured by an united voice.
 
 48 ORIGINAL POKTRY. 
 
 For arc there not gi'eat curses all aroimd 
 
 Oft felt by wretched serfs who till the ground ? 
 
 But ought not justice ever make appear, 
 
 Why man's incessant toils have nought to cheer, 
 
 But hopeless spend their days, Avithout a chance 
 
 To see their labours prosper and advance? 
 
 But, should this bo denied, then we declare 
 
 That ■millions till the ground and never share 
 
 Such fair proportion as their labours claim, 
 
 But frequent is "kept back bj^ fraud" and shame. 
 
 Yet some will dare assume all things were meant, 
 
 That with man's suff'rings lie should be content, 
 
 And that no serfs or slaves ought to be found 
 
 To take a rightfid share of their tilled ground. 
 
 If this be true, then Avhat is seen around 
 
 Was first decreed man's senses to confound, 
 
 And all things are but like a dream at night, 
 
 Or but deceit and visionary sight. 
 
 But as man knows his senses were to taste, 
 
 And not to suffer want that some may Avaste, 
 
 Then should not priests declare the fii-st decree 
 
 Was ever moral right in all Ave see ; 
 
 Since nature's laws, we find, were not first made 
 
 Nought but to carry on a grasping trade. 
 
 And thus mankind be cheated of their sense. 
 
 Then left a prey to all its consequence. 
 
 This, if accomplished, men would soar above 
 Their sordid passions and be ruled by love, 
 Thus prove themselves the friend of all manldnd, 
 As was by nature's God at first designed. 
 But this fraternal love of sympathy ^ 
 
 Oft fails in practice of humanity, 
 And thus is sat at nought by those whose aim 
 Is but the lust of Mammon-hunting gain. 
 Such is the only god which some adore, 
 Which is beyond all other gods before, 
 And this will last until the world shall find 
 Their obligations due to all mankind.
 
 OEIGINAL POETRY. 49 
 
 But this must last till it shall be found out 
 The price* long paid for what man's been about, 
 And then he will enquire to know the cause, 
 If there is anything in nature's laws 
 That makes those suffer while they till the ground, 
 Whicli renders all the blessings seen around, 
 And thus it be brought home to those whose plan 
 Is nought but grasping cveiything they can. 
 
 €lni %ul ^atrial, nui nn §^m. 
 
 Ye who sincerely love your country's cause, 
 And scorn unequal or oppressive laws, 
 Should buckle on your armour, and display 
 A soul resolved at some great future day; 
 Since they whose cause is just can meet a foe, 
 And with their sense of wrong can strike the blow 
 Against all tyi'ants of the earth, who claim 
 A right to thrive on misery and pain. 
 Is not man's social life a farce, and nought 
 But mere deceit when he is sold and bought 
 To glut the passions of a sordid crew, 
 Who feel no country's love nor mercy show ? 
 Is not such known in countries where they bind, 
 With laws unjust, the patriotic mind. 
 Forbidding all support' to that great cause. 
 Intended first by God and nature's laws? 
 Have not all tyrants, ever through their time. 
 Assumed that liberty was but a crime ? 
 
 • The prire they pay, for the want of knowledge, to sec the never- 
 failing remedy, namely, the practical part of justice, on which the God 
 of nature founded his irrevocable laws, and then commanded all teachers 
 and preachers at all times to enforce them as indispensable obligations, 
 and pronounced a curse on all who neglected these injunctions, which 
 shows that genuine Christianity is best seen and known in the practice of 
 humanity, and not in any juggling abstracted from the general prosperity 
 and happiness of universal mankind. 
 n
 
 50 OEIGINAL POETRY. 
 
 And have they not destroyed the best of men, 
 "WTiose love of country would their crimes condemn ? 
 Why then should nations anywhere be found, 
 To wear the abject chains by which they're bound? 
 And thus like serfs and slaves throughout their days, 
 Submit to cringe and creep with fawning praise, 
 Helping to fix their soul-bound fetters on. 
 Whilst base injustice screws their chains so strong, 
 As to despise all power of moral force 
 To stop the progress of the brutal course. 
 Then rise from slumber, look around and see, 
 When nations arc enslaved they may be free. 
 Since manldnd can find out the only cause 
 Wliy they are subject to despotic laws. 
 Which owe their origin to nought but might. 
 Ere man could see with more reflecting light, 
 Or that retd knowledge showed itself to prove 
 Man's right to live in real fraternal love. 
 Then raise your voices and in concert join, 
 And stay all Hydra power that dares combine 
 To curse the world without their first consent. 
 And make their caUous souls in fear relent. 
 Thus gii'd your loins and meet all nostrum quacks, 
 And with true moral power give them such whacks 
 That shall unseat and pitch them off the saddle. 
 No more to gull mankind with froth and twaddle. 
 
 EEFLECTIONS. 
 
 But science fosters faith, and will ere long 
 
 In consummation bring with power so strong. 
 
 As will injustice chase, when man will see 
 
 The worth of moral right and liberty ; 
 
 And then the welcome era will begin 
 
 To show the lengthen' d time of man's great sin, 
 
 The curse of Mammon's god, which haunts his soul, 
 
 And renders him so void of all control. 
 
 This era will arrive, when man no more 
 
 Will wear their servile chains, which they before 
 
 For ages have endured by those whose place 
 
 Ought to have stayed the source of such disgrace.
 
 ORIGINAL rOETEY. 51 
 
 But all base systems founded in disguise 
 
 Were first invented but to blind man's eyes, 
 
 That they might then submit to powers that be, 
 
 And then made serfs and chain'd to slavery. 
 
 Thus oft is seen that moral power is nought 
 
 With sordid creatures who are sold and bought, 
 
 Unless some other power should be infused 
 
 Into the souls of those long been abused, . 
 
 And they demand the cause why they should toil 
 
 Throughout theii' lives while others share the spoil. 
 
 Should this great advent come, then will man see 
 
 What are the social laws of liberty, 
 
 Which would be thought that all who till the ground 
 
 Ought not in poverty be ever foimd. 
 
 But we would first submit to leave such claim 
 
 To nought but moral justice, our sole aim ! 
 
 And thus we ask, ought honest men do more 
 
 Than to consent to that long time before ? 
 
 Which is that nature's universal plan 
 
 Gave no exclusive right to any man. 
 
 But if we have here erred and gone astray, 
 
 Then would we learn a more perfected way. 
 
 And should we find the laws of nature are. 
 
 That some ought ever toil and never share 
 
 Such fair proportion first designed for all, 
 
 Without respect to either great or small. 
 
 Then will we own that all we ever see 
 
 Is mere delusion and but mystery. 
 
 That there's no harmony in nature's laws, 
 
 Nor wisdom to be seen in that great cause 
 
 AVhich did in order, over every clime. 
 
 Once stamp real justice by a power divine. 
 
 When such is proved — the God of natiiro failed 
 
 In all his blessings and his laws curtailed — 
 
 Then is the time arrived for serfs and slaves 
 
 But to submit and meet in pauper graves .'
 
 52 OEIGINAL POETHT. 
 
 Hark ! the trumpet distant sounding, 
 See approach o'er yonder hill, 
 Thousands who declare it glory 
 Human victim's blood to spill. 
 See th^ vanguard quick-step hast'ning, 
 Armed with musket, sword, and spear, 
 While they're followed by the legions 
 Which are seen approaching near. 
 Now they halt and call a council, 
 Each presents his art and skill, 
 What he thinks the greatest number 
 Will suffice to wound and kiU. 
 Now the spot is fixed to combat, 
 An.d a priest is called to pray. 
 That a God of love and mercy 
 Will in conquest bless the day. 
 Then the signals are seen waving. 
 Giving presage what's to come, 
 When the glory it commences 
 At the beating of the drum. 
 Havoc, slaughter, desolation, 
 Now ensues on every side, 
 While ten thousand human victims 
 Bleed and die in glorious pride. 
 But for what are these sad slaughters, 
 Which a priesthood sanctifies ? 
 Doth not God and all his justice 
 Show such systems frauds and lies ? 
 Say, ye men of sense and feeling. 
 Should such tears of sorrow flow 
 Through a murd'rous band of warriors. 
 Dealing death in every blow. 
 Where's that real, that moral culture. 
 When it fails in its design, 
 To stay the force of brutal passions 
 Which prevail among mankind ?
 
 OUIGINAL rOETKT. 53 
 
 When will those who hold dommiou 
 
 Cease their barb'rous ways, and prove 
 
 That their only aim is justice, 
 
 Universal peace and love ? 
 
 Were mankind but first instructed 
 
 By the force of moral power. 
 
 Then they would perceive the causes 
 
 Wliy oppressors them devour. 
 
 Wlicn such glorious time commences, 
 
 Nations then will see and find, 
 
 That the curses long pi'evailing 
 
 Shall no more afflict manldnd. 
 
 But a sound reflecting people 
 
 Will pursue a nobler fame, 
 
 Rather than the desolations 
 
 Which entail such curse and shame ; 
 
 Then rise superior to a mind 
 
 Devoted to destroy mankind, 
 
 Teach the unthinking, who delight 
 
 In barb'rous wars, no more to fight ; 
 
 But strive to curb man's sordid soul 
 
 With such infusive just control, 
 
 As points the way to peace and love, 
 
 Those first injunctions from above. 
 
 When nature's God did, by His wiU, 
 
 The universe at all times fill 
 
 With such profusion everywhere. 
 
 That aU creation they might share 
 
 Those bounties meant for all, to bless 
 
 The whole creation's happiness. 
 
 Then why should man so bleed and die 
 
 For those who seldom breathe a sigh, 
 
 Nor feel a pang of conscious guilt. 
 
 Or blush for all the blood that's spilt.* 
 
 * If the consecration of war ensigns by a priesthood, and beseeching 
 a God of peace and harmony to sanctify such invocations and grant them 
 a victory over those they term theii- enemies, when, probably, they never 
 saw or heard about them before— if such arc consecrations, then why 
 not as well supplicate the heathen god Mars for a blessing, in honour 
 and glory of shooting and cutting each other's throats. Such would
 
 54 OKIGIKAL POETBT. 
 
 STKICTURES. 
 
 Where lies the chiefest cause of what is sccit, 
 
 That has so long prevailed o'er every clime ? 
 
 When 'tis declared real honour to be sent 
 
 To rob and murder by a power divine. 
 
 But man will some day sec the way he's used, 
 
 And made the victim of a craft that's nought 
 
 But for ambition and for sake of gain. 
 
 By which mankind submit through want of thought, 
 
 But there's a current underneath the stream 
 
 Of such reflecting light and moral power, 
 
 As some day will above the surface rise, 
 
 And frustrate those who would mankind devour. 
 
 When this takes place the world will then perceive 
 
 Those who put on a mask, when man will sec 
 
 The way he is subdued by craft and fraud. 
 
 And then made subject but to slavery. 
 
 Then will be seen why some oft dread the light. 
 
 Lest science should expose what is unjust, 
 
 And men assume that great inherent right 
 
 Ne'er to repose again implicit ti'ust. 
 
 For has it not been seen men sacrifice, 
 
 Without compunction, all that they come near, 
 
 show up the systems in their true colours, and dignity vnthout disguise, 
 according to the doctrines of heathen mythology, on which all pretended 
 Christian consecrations of war ensigns appear to have heen established and 
 perpetuated even to the present superlatively enlightened age. But by 
 the by, it is thought to be a great disgrace by all sound moral philosophy 
 and genuine Christianity. Thus is it not seen how great numbers of 
 mankind are palpably imposed on by the supreme love of Maromon, and 
 want of knowledge of what is true honour. But when the great commu- 
 nity shall duly appreciate the science of moral philosophy, then the 
 present unblushing craft which has so long been practised on mankind 
 wiU, in the nature and progress of such science, be scouted from all real 
 civilised society, and peace and concord will succeed over the barbarous 
 and murderous propensities of those who, xmder pretension of piety, per- 
 form their avocations when their motives are to support power and plun- 
 der over those whom they find are not able to defend themselves against 
 their oppressors. 
 
 Salitudinem focent pacem appallant. 
 
 " They make a country a desert, and say they have given it peace."
 
 ORIGINAL POETRY. 55 
 
 And thus the golden calf, their chiefest god, 
 
 Is ever worshipped and is held most dear. 
 
 Such is the practice, and it will not cease, 
 
 But Avill continue till mankind shall see 
 
 That nature's God fii'st meant the good of all, 
 
 Aiul gave them ecjual rights and liberty. 
 
 But though vile systems have endured so long, 
 
 With all thcii' curses, as we frequent see, 
 
 Yet man still lives in hope, and thus aspires 
 
 That some day he will soar to his degree. 
 
 But this auspicious time will not take place 
 
 'V\Tiile man neglects to sec and fails to act, 
 
 And by his power of mind and liis own will 
 
 His lengthened out supineness shall correct. 
 
 Since want of social life throughout the world 
 
 Was ever known to stay the mind of man. 
 
 Lest by the spread of laiowledge be found out 
 
 How to frusti'ate that ever-grasping plan. 
 
 Thus moral science is the chiefest good, 
 
 And want of it was ever man's great curse. 
 
 Since tyrants everywhere draw tight their cords, 
 
 And render man and his condition worse. 
 
 Is not this true, and all experience shows 
 
 That want of culture of the mind is seen 
 
 The greatest curse that ever was entailed. 
 
 And till found out wUl be, as it has been. 
 
 Such was the only cause in every age, 
 
 Where nought but despots reign by their own power, 
 
 Wliich ever did pervert the blessings sent. 
 
 By those whose aim was mankind to devour.* 
 
 * Is not the great industrial community, with all the improvements, 
 in a worse condition than they formerly were ? Tell us, ye real philan- 
 thropists, if such is not the fact, that the operative part of mankind are 
 at all benefited by the great improvements, as the justice of their case 
 demands, or if accumulation and distribution are in any equitable way 
 attended to as they ought to be.
 
 56 ORIGTXAL rOETKT. 
 
 €^ lijijiinrnk. 
 
 Loud blew the winds, the seas ran mountains high, 
 And thunders rolled in awful strokes around, 
 While lightnings from the angry clouds shot forth, 
 Piercing their fiery darts within the ground. 
 The rains descended in tremendous force, 
 Pouring out streams like cataracts or scorn', 
 To show what nature's conflict is o'er man, 
 By its great sovereign and relistless power. 
 While on the coast, upon an eminence, 
 Within a telegraphic tower was I, 
 To give such signals as our duties were, 
 Of what we coidd by night or day espy. 
 I with my night glass caught the horizon. 
 And saw a glim'ring light approaching near, 
 Which made mc ti'emble at the awfiil sight. 
 Knowing too well the cause I had to fear. 
 With anxious thoughts we mustered all around, 
 To launch the life-boat to the windward course. 
 And then prepared our utmost skUl, and tried 
 To guard ourselves from Boreas' s rude force. 
 A gun now fired, gave presage of the fate 
 Which hung suspended o'er the hapless crew. 
 Who saw the rocks projecting from the shore, 
 And certain death they feared was in their view. 
 The anchors now were seen thrown ovcrboai'd — 
 The last resort to keep the ship secured 
 Till morn arrived or till the storm decreased, 
 Or help from any source could be procured. 
 But nature's laws, inscrutable though firm. 
 Would not be thwarted, nor would deign to pause 
 To stay her course in time or tide for man, 
 'Not deviate from her determined laws. 
 All hands now ready for a favoured wave. 
 To push the boat ahead through broken seas. 
 Which we accomplished, while zve grasped our oars, 
 And tugged towards the ship by slow degrees.
 
 ORIGINAL POETRY. 51 
 
 Now was another signal fired again, 
 And, through the flash, wc saw the dreadful state 
 The ship was in while di-iving near the rocks, 
 With anchors dragged or gone to meet her fate. 
 No hope appeared but that dread hope forlorn, 
 Although we knew the tide was ebbing fast, 
 Which made us think that we might save the men 
 If we could mount the decks and cut the masts. 
 Our gallant crew approached the ship, and then 
 A rope was quickly thrown while driving near 
 The awful sunken rocks, which we well knew, 
 And which was our most anxious doubt and fear. 
 True, as we thought, she soon began to reel. 
 Her way was stopped and beating as she lay, 
 We then pulled on and quickly jumped on board, 
 And with our hatchets cut the masts away. 
 But now was seen a most appalling sight. 
 Our life-boat gone and di'ifting fast on shore, 
 To teU the fate our friends would apprehend. 
 That we again should never see them more. 
 But thanks to Providence, whose ways are known 
 In what is seen by its great intercourse. 
 Which sends deliverance from a wat'ry grave, 
 E'n when man's hopes are lost from every source. 
 So did it prove, the ship drove on a reef. 
 Suspended like a steel yard hooked to scales. 
 And rocking like a cradle to and fro. 
 Eight on her midships, swinging on her wales. 
 Thus, as the sea receded from the shore. 
 Our thoughts revived that we again should see 
 All perils past, and, we fr'om death relieved. 
 On terra firma safe at liberty. 
 Such was our lot ; the ship from stem to stern 
 Was so well timbered, that old Boreas found 
 His rage resisted, and could not succeed 
 To wi'eck the vessel on the rocky ground. 
 The tide now ebbed and nearly off the shore. 
 And we released from all our doubt and fear, 
 And thus we found our fate was not so dire 
 To doom us all to perish in despair, 
 i
 
 58 OEIGINAL POETET. 
 
 But in succeeding tide it blew again, 
 As though all nature would become a wreck, 
 Which drove the vessel off the sunken rocks, 
 And blew her hatches up and broke her back. 
 Now was she driven further from the shore, 
 Where she soon sank, her cargo floating out, 
 And all along the coast the goods were seen 
 Scattered abroad, for many miles about. 
 The news arrived in ev'ry village round 
 Within ten miles of where the vessel laid, 
 And scores of freebooters came quickly down 
 To hook and grab, as was their usual trade. 
 But, being thwarted in theii- base designs, 
 By strict attention and sharp looldng out, 
 They saw the danger they were in, and then 
 Soon sneaked away and thus were put to rout. 
 The crew now saved, to teU the frequent tale 
 Of toils and dangers sailors undergo. 
 By reckless elements which oft prevail. 
 And bring about such misery and woe. 
 
 EEFLECTIONS. 
 
 Great God of nature, Thy almighty power 
 Is past our utmost thoughts to find Thy ways, 
 Yet ought we to confess Thy sov'reign will. 
 And ever own Thee with our grateful praise. 
 Then would be reconciled Thy ways to man. 
 Which Thy eternal power ordained by laws 
 Before all nature ever had began. 
 From Thy immutable, imchanging cause. 
 Yet is it seen how these laws are transgressed, 
 WTaich were first meant by such paternal power, 
 And that it is well known, without regret. 
 The way men strive each other to devour. 
 These are the curses which are seen around. 
 And over all the world are exercised, 
 Which by ingratitude are seen prevail, 
 And thus how oft is known these laws despised.
 
 OBiGiiTAi POExra". 59 
 
 Mm, i^t feature nf (J^irtmnstnntrs, 
 
 As frequentJif hioivn in the practices exhihited in the Political 
 Corruptions of Borough Towns of Small Constituencies, ichere 
 the love of avarice has been seen prevail over all other considera- 
 tions. 
 
 Can we deny that men are frequent found, 
 
 With some exceptions, everywhere around, 
 
 Wlio, Esau-likc, but for thoii- pottage they 
 
 Will sell their birthrights but for hireling pay ? 
 
 Thus, when we look around, do we not see 
 
 A grov'ling crew of high and low degree, 
 
 Who criQge, and creep, and wade the filthy pool. 
 
 To catch the selfish and the abject tool ? 
 
 See how estranged are some from that great cause, 
 
 Which forms the substance of all moral laws ! 
 
 And how by fawns and frowns they fi'equent try 
 
 To bully, coax, and M^ith a flatt'ring lie. 
 
 And, conscience seared, they try their utmost skill 
 
 To subjugate man's liberty and will. 
 
 And how they shift thefr specious argument, 
 
 When closely pressed by those who dare dissent 
 
 To sell their freedom to some wily Icnave, 
 
 And thus refuse to be a pm-chased slave. 
 
 See the great prejudice, and malice too, 
 
 Those men sustain whose virtues undergo 
 
 The base assails of ignorance and vice, 
 
 And spurn the bait at stipulated price. 
 
 And how the harpies roar in fierce array, 
 
 While asses shout their vicious kicking bray, 
 
 All in full concert join to bear those down 
 
 Wlio dare refuse the bait and empty sound. 
 
 Such is the practice kno\\Ti, by wliich manlcind 
 
 Have been seduced when not of sterling mind ; 
 
 And such must last until the world shall see 
 
 The blessings wliich residt fr'om liberty. 
 
 But where's the chiefest cause, and who in blame, 
 
 When such corruptions, with their ciu'se and shame,
 
 60 ORIGINAX POETET. 
 
 Are oft seen carried on and men made slaves, 
 And thus despised they sneak into their graves ? 
 Thus do they leave full proof, as oft we see. 
 How men wxU sacrifice their liberty ; 
 This will continue where there is no choice 
 In legislative power by public voice. 
 Since well is known that if men will be free. 
 Then they must conquer their own liberty. 
 Or vUe corruption will remain the same, 
 And never cease its curses and its shame.* 
 
 d^itrctt frnm tljB SttisrullnuMtts Wuh nf tljB kit 
 %^q mim, flf iriaEkff. 
 
 QUESTIOIs'S. 
 
 Page 69. — " Whether the majority of the members of any 
 civil community have a right to compel all the members of it 
 to pay towards the maintenance of a set of teachers appointed 
 by a majority to preach a particular system of doctrine, is a 
 question which might admit of a serious discussion. But I 
 am staggered when I consider a case may happen in which 
 the established religion may be the minority of the people." 
 
 Page 97. — Mr. Fox, debating the Sedition Bill, December, 
 1795, said, " The measures of the united branches of legis- 
 lature might be so bad as to justify the people in resisting 
 
 * All history, both ancient and modem, must amply show us that where 
 the great commimity have not been misled by their own laws, there was 
 ever found men who took advantage of the people for their own aggran- 
 disements, and then they have charged true patriotism as libellous se- 
 ditions, &c., &c. Such has been the experience of all nations, where they 
 have neglected to protect themselves by genuine representation, and where 
 this has happened to prevail there is but small difference, but in name, 
 between black slaves and white slaves, even though they may pretend to 
 despise and reprobate the chains which themselves oft wear. And this will 
 continue till the world have infused into men a larger portion of moral 
 power to resist all depredations of those who scruple not to sacrifice them- 
 selves at the shriae of Mammon, and then c^l themselves lovers of 
 their country.
 
 ORIGINAL rOEXKT. 61 
 
 the Government. This doctrine has been taught by not only- 
 Sydney and Locke, but by Su' Geoi-ge Saville and the late 
 Earl Chatham." 
 
 Page 115. — " The best partisans are men of greatest talent, 
 with a principle of implicit attachment to particular men, to 
 forget all benefits and to conceal the remembrance of all inju- 
 ries, are the maxims by which political men lose their honour, 
 but make their fortunes." 
 
 Page 415. — " But notwithstanding the ridicule of apostate 
 Whigs have attempted to throw on the rights of man, such 
 rights are founded in nature, and they existed antecedent and 
 independent of civil societj^, and the French have deliberately 
 asserted these rights and supported them to their full extent." 
 
 Page 26. — "As to reform, I wish it may be accompKshed, 
 but I am not authorised by the history of the country, or any- 
 thing I ever read of, to expect a rich and corrupt state will 
 ever be reformed without being revolutionised, and a revolu- 
 tion* is not, I believe, the wish of the best friends of reform." 
 
 EEFLECTIONS. 
 
 "Wlien was it ever known throughout the world, 
 In any country, over any clime. 
 
 * It seems that this good man was much hobbled about his ackno-w- 
 ledged forlorn hopes to obtain reform, -without revolution taking place. 
 Then are oppressed nations to " hang their harps on the -willows," and 
 endeavour to pacify themselves merely by -weeping over their misfortunes, 
 and thus passively submit to theii- fate, -when it is in their o-wn po-wer to 
 establish their o-wn right, by making their cwn la-ws, and supporting 
 them. 
 
 Are not men frequent told how they are blest, 
 
 With all such things as honest men require, 
 
 And none but factious men would ere disturb 
 
 That sweet repose which all good men desire. 
 
 Such is the kind of language oft dealt out, 
 
 By those who live on curses which take place, 
 
 And which will longer last, till is infused 
 
 A power tliat will prevail o'er man's disgrace. 
 
 But such great advent never will appear, 
 
 While men are so absorbed in love of gold, 
 
 That all their lives they ever feel disposed 
 
 To be for nought hut pelf to be controlled.
 
 62 OUIGIN AL rOETKY. 
 
 That where a priesthood held politic nile, 
 They have not claimed to rule by right Divine ? 
 And win not such prevail till man can see 
 That kind of power by which he's overruled ? 
 And then has he submitted all his life 
 To be content and ever to to be fooled. 
 Thus, in defiance of all nature's laws, 
 Are not men taught that they must all obey. 
 And wait in faith and hope for that to come, 
 Which will be realised some future day ? 
 But as examples are much better proof 
 Than precepts, which are seen so frequent made 
 By some whose practice has been earned on 
 For pelf and power, but by a fleecing trade. 
 And thus for mortal man to live on faith, 
 Without material things for natiu'e's use. 
 Is but an insidt to reflecting minds. 
 And to all common sense is much abuse. 
 Ought not man's teachers ever to enforce 
 The laws of moral justice, and commend 
 Such things the God of nature first enjoined, 
 Lest they themselves are by these laws condemned ? 
 For if eternal justice once ordained 
 That nature's blessings were for all mankind. 
 Then why should man be sacrificed by those 
 Who feel no real and sympathetic mind ? 
 Such are the questions which should be resolved, 
 . Since they concern all men to know and see 
 That all who suffer by unequal laws, 
 There is a proof they live in slavery. 
 And thus it ever was a long time known. 
 That they have been set free but by mere name, 
 But every curse of man has been entailed. 
 Till love of justice has put down the shame. 
 Since, if the laws of nature's God first meant 
 That they who ever cultivate the soil 
 Should, for their labour, find sufficient food. 
 Ere those who never work should waste and spoil. 
 Then why should those great laws be sat at nought. 
 And man's unceasing labours through his days
 
 ORIGINAL rOETRY. 63 
 
 Be seen subjected to a power unjust, 
 
 Whose chiefcst object is wliat them* best pays ? 
 
 ODtt 3Sniiarrliial ml (^nlnmiml €)\umi\ ml 
 Sr5|iDti3iii uM, 
 
 O'er all the world is it not ever found, 
 A priesthood claiming power by right Divine, 
 And thus reflecting minds have been subdued 
 liy those who have been known in ev'ry crime. 
 Has not this oft been seen, and has been known, 
 Although they claim to be by reason known ? 
 But, we would ask, if 'tis at all times seen 
 That moral justice docs the same abound ? 
 Look round and see the soul-boimd fetters forged, 
 By those who chain the intellectual mind. 
 And drive their Juggernauts without control, 
 Where'er they can, o'er every caste and kind. 
 Why should such practice be so long pursued, 
 To counteract man's peace and happiness. 
 While millions suffer through their ignorance, 
 By power and might for nought but to oppress ? 
 Is there no source on earth that can be found 
 To stay such selfish men, until they find 
 
 * There are many exceptions to such propensities, bnt they who ac- 
 cumulate enonnous fortimes by their everlasting sweating systems on 
 their operatives, and gi-eat numbers at the same time receive not suffi- 
 cient wages to purchase the most common necessaries of life, then are 
 they not unjustly dealt with, at the mere discretionary power of those 
 who acquire inordinate riches by the labours of their serfs and slaves ? 
 
 Cursed are the men, is seen in sacred page, 
 
 They that "keep back a part of labom-'s hire," 
 
 And, by ingratitude to God and man, 
 
 Oft care for nought but what tlioy can acquire. 
 
 And this great ciu-se will last wliilo serfs are taught 
 
 The gratitude they owe to tyi'ant power, 
 
 Whose chief concern is but to bind in chains 
 
 The slaves they ever meant but to devour.
 
 64 ORIGINAL POETRY. 
 
 Compunction for the ills so long sustained, 
 
 And have so long coerced the human mind ? 
 
 But there's a cloud arising o'er the hills, 
 
 "Which gives a presage of its power within, 
 
 And, when matiu'ed, will burst with mighty weight 
 
 On craft and fraud and their devouring sin. 
 
 Eut ere this era comes man shoidd reflect, 
 
 That unjust power ere screwed his chains more fast, 
 
 Till nature rose with such resistless strength. 
 
 As bore away his soul bound cheat and mask. 
 
 And thus the curses which have long been known. 
 
 With all the frauds that have enslaved man's mind, 
 
 Have not again subdued his mental powers, 
 
 But for mere lucre to prostrate mankind. 
 
 For is it not well known by those who think. 
 
 That over all the world where craft prevailed. 
 
 There have such kind of cheats been carried on, 
 
 As ever has man's happiness curtailed ? 
 
 Is not this true, and is it not deplored 
 
 By all of real and sound reflecting mind ; 
 
 That where such power has held politic rule, 
 
 There serfs and slaves are seen of ev'ry kind ? 
 
 May that blest day with quick'ning steps advance, 
 
 "When power o'er conscience shall for ever cease. 
 
 That aU may " under their own figtree sit," 
 
 The only way to unity and peace. 
 
 Then would the nations of the earth perceive 
 
 That nature's God at first made all men free, 
 
 To think and speak their thoughts without control. 
 
 In all which so concerns their liberty, f 
 
 t There are too many countries in this boasted age of civil and reli- 
 gious liberty, whose claims to the reality of what is boasted of is sheer 
 Utopia and phantom, or much akin to soul-bound tyranny and oppression ; 
 such coimtries as are more intent on seeking their interest for mere pecu- 
 niary purposes rather than any intention of infusing into the minds of 
 the great community the adyaritages that would be derived from instruc- 
 tions that are founded on moral philosophy instead of musty creeds and 
 dogmas •which were first invented by OtheUo and his flesh-pot disciples.
 
 OBIGINAL POETEY. 65 
 
 REFLECTIOXS. 
 
 In every age and over all the world, 
 Man has submitted from his want of sense, 
 Then has been made a paclchorse and a tool. 
 And thus has suffered all the consequence. 
 This craft which has prevailed will longer last, 
 While man submits himself to power unjust. 
 And takes for fact and conscience all he's taught, 
 And ever puts in man implicit ti'ust. 
 But there's a doctrine* that will ever last. 
 Since it was founded in that great first cause, 
 And then was handed down for all mankind. 
 By obligations of eternal laws. 
 
 * The doctrine of humanity, which distinguishes the difference be- 
 tween hypocrisy and reality. 
 
 This was at first promulged, 
 
 And, by a first great cause. 
 
 Was ever to remain 
 
 As long as nature's laws. 
 
 But man alone perverts 
 
 These laws that were first meant. 
 
 And, by his graspall ways, 
 
 lie seldom is content. 
 
 This great propensity 
 
 Is not oft blamed by those 
 
 "Who ever should be foimd, 
 
 Such practice to expose. 
 
 For where the soul of man 
 
 Is real humanity, 
 
 Then there is no mistake 
 
 In Christianity. 
 
 Since, what is a true test 
 
 To find out what is right, 
 
 Is what is weighed in scales. 
 
 And seen in open light. 
 
 And those scales should be found 
 
 True balance, and all see 
 
 That aU men meet alike 
 
 In equal liberty.
 
 66 OKIGIJTAL POETRY. 
 
 (^n \^t ^hmiqm html frniu tljt ^mui Inrinl 
 ml li^imlml Wulk 
 
 Are we not told the present age is such, 
 
 That man is blest with eveiy thing that's good ? 
 
 But, if we look around, do we not see 
 
 The most industrious oft are wanting food ? 
 
 Have not such curses been entailed by those 
 
 Whose love of pelf absorbs all love of man, 
 
 And coimteracts the blessings ever sent 
 
 By God and nature's universal plan ? 
 
 Has not this practice been long carried on, 
 
 Without compunction, but for sake of gain ? 
 
 Which is the system, and is too well known 
 
 Entails such suff'rings and such vice and shame. 
 
 Look round and see how nature is reversed. 
 
 By those who dai'e withhold the blessings sent 
 
 To be dispensed to all who toil and sweat, 
 
 In such proportions as was ever meant. 
 
 But they that glut on laboui-'s best produce. 
 
 Drawn from the Avrongs of man, will ofttimes send 
 
 Their aspirations to a throne of grace, 
 
 That He who reigns supreme will them defend. 
 
 Alas ! ye hypocrites, ye whited walls, 
 
 How stands youi- faith and hope if you expect 
 
 To be acknowledged, if fr-om day to day 
 
 Without a pang your wretched serfs neglect ? 
 
 Ye who on Sabbath days by toll of bell, 
 
 With face demure, approach your seats and take 
 
 Your books of prayer, and then beseech your God 
 
 That he would bless you for his mercy's sake ; 
 
 While your steel-hearted souls no mercy feels 
 
 For those who waste their strength from year to year. 
 
 Who ever toil and sweat throughout their lives, 
 
 And then no hope they find then- hearts to cheer. 
 
 Are not such souls corroded o'er with rust, 
 
 And void of feeling, which points out the man
 
 ORIGINAL POETRT. 67 
 
 "Wto fails to sanction and support a cause 
 
 Designed by nature's universal plan ? 
 
 But truth and justice will some day infuse 
 
 Into the hardened souls of some, and send 
 
 A conscious knowledge that may make them feel 
 
 Such kind of justice all men should defend. 
 
 This era will appear some futiire day, 
 
 And in its progress through the world will spread 
 
 Such splendid light, as man will then behold 
 
 His great ingratitude with fear and dread. 
 
 May such auspicious time ere long arrive, 
 
 To show that natui'e's laws remain the same, 
 
 And that 'tis nought but man who has entailed 
 
 The curses too oft seen to his great shame. 
 
 EEFLECTIONS. 
 
 Can real moral and reflecting men deny that, with all the 
 improvements which have lately taken place in the advantages 
 derived fi'om the great development of arts and sciences, never- 
 theless are not the operative labourers of the soil (with few 
 exceptions) in such situation as they ought not to be found, 
 by the cupidity of those who accumulate riches without mea- 
 sure, by "keeping back part of the hire of the labourer?" 
 Are there not sacred and indispensable obligations between 
 man and man in regard to the more equal distribution of na- 
 ture's and labour's blessings, which at all times are brought 
 to maturity by man's hands for the benefit of all men ? But 
 if there is any justice in reserved rights, then those who culti- 
 vate the soil must have the first claim to such rights, or natu- 
 ral justice must be a farce and a delusion. 'Who, then, ought 
 to doubt man's obligations ? Yet are there not some that are 
 found insulting mankind by recommending faith and hope 
 as substitutes for food, Avhile themselves are frequently glut- 
 ting on the best viands of nature's and labour's pi oduce, with- 
 out showing examples to tlieir own precepts. 
 
 See the sleek phiz of some who oft deal oxit 
 Their saving faith, which well is known they doubt, 
 Since 'tis material things they wish to see, 
 Eathcr than feast on no reality.
 
 68 ORIGINAL POETKT. 
 
 Such is the practice ofttimes seen and found, 
 
 "Where'er we go in every cKme around, 
 
 And this will last till craft and fraud shall find 
 
 They can no longer gull the human mind. 
 
 But this auspicious day will not appear, 
 
 Till man with mental eyes can see more clear 
 
 The reason he sustains his abject curse, 
 
 Which has so long been growing worse and worse. 
 
 But some day will be found that social plan, 
 
 "Which was intended first from God to man. 
 
 And then the curses which are seen and found. 
 
 Will cease from those who ever till the ground. 
 
 But that injustice and cupidity, 
 
 Which so blocks up man's soul that he won't see 
 
 The obligations which, from gratitude, 
 
 He owes to those whose labours fijid them food. 
 
 Why then, we ask, should not this ciirse appear 
 
 In open daylight and be seen most clear ? 
 
 That all may know why those who till the ground. 
 
 Should ever be in destitution found. 
 
 Then take the mask away, that man may see 
 
 How base injustice brought his slavery, 
 
 And this must last while man's absorbed in gain, 
 
 Which has been growing worse to his great shame.*" 
 
 (!Du tjiJ (^DipBrnr DinniiBitis cui tljj dDnurtbr 
 
 A Courtier once in ancient days, 
 Whose name was Democles, 
 Approached his Sire, and thus he said, 
 " ! Prince, how great thy bhss, 
 
 * Ttere are men, we doubt not, who regret this curse and shame, 
 and would be gratified to see more just principles infused into the souls 
 of some, and make them perceive that all men have obligations as well 
 as rights to maintain, and they who do not remember this, had better for 
 society to have beea quadrupeds than biped animals.
 
 ORIGINAL POETET. 69 
 
 "WTiat rich domains and palaces, 
 
 "What grandeur eveiywhcre ; 
 
 No monarch was there ever known 
 
 That could with thee corupare. 
 
 Thy gold and jewels, and thy slaves, 
 
 Exceed and show thy fame 
 
 Is far beyond all nations round, 
 
 Such is thy glorious name. 
 
 And how thy beds of damask shine, 
 
 How rich and splendid are 
 
 Thy spacious rooms where'er we tread, 
 
 And wines so choice and rare. 
 
 Thou must be happy far, indeed. 
 
 Beyond aU other men, 
 
 "Wliom thou canst raise to dignity, 
 
 Or, with a breath, condemn." 
 
 The King, in silence, heard the praise 
 
 Which this proud courtier showed, 
 
 And, with great courtesy and grace, 
 
 He heaved a sigh and bowed. 
 
 And, after pausing, he addressed 
 
 This vain man, and thus said, 
 
 " I have, my friend, attended to 
 
 Those honours to me paid. 
 
 And am desu-ous thou shall take 
 
 My place, and I'll take thine, 
 
 That thou may see, with thine own eyes, 
 
 The way we monarchs shine." 
 
 Then Dionysius to the throne 
 
 Led this proud courtier, where 
 
 A pointed sword hung o'er his head, 
 
 Tied to a horse's hair. 
 
 Now this vain man looked round about, 
 
 And thought his happiness 
 
 "Was so complete, that he could not 
 
 His gratitude express. 
 
 For all those honoui's to him paid 
 
 While seated in the chair, 
 
 With such majestic pomp and prido 
 
 Around him everywhere.
 
 70 OEIGIXAL POETRY. 
 
 But, looking up by accident, 
 
 He saw with fear and di-ead, 
 
 A pointed sword appended from 
 
 A beam right o'er his head. 
 
 Then with a cold sweat he was seized. 
 
 Seeing his danger near, 
 
 And, trembling over all his limbs, 
 
 With anxious doubt and fear. 
 
 He begged the king to set him free, 
 
 And he would then retire 
 
 From all those glitt'iing joys weak men 
 
 Oft covet and desire. 
 
 Thus is it seen in princely States, 
 
 That peace they seldom know. 
 
 Surrounded by their parasites. 
 
 They know not friend from foe. 
 
 But oft have they throughout theu' lives 
 
 Met nought but vile deceit, 
 
 From treach'rous men in concert joiued. 
 
 Who have been kno'wn to wait 
 
 To hatch their plans and plots to take ' 
 
 Advantage every day, 
 
 To hurl their monarchs from their thrones, 
 
 And drive them far away. 
 
 Such are the fancied joys been found 
 
 Around the thrones of kings. 
 
 Which have been ofttimes known a farce, 
 
 And no real pleasure brings. 
 
 Yet kings, we're told are patriots, 
 
 But are they all times known 
 
 To reign but for the people's good. 
 
 And pure intentions shown ? 
 
 But have they not been sometimes found 
 
 Assuming despot power. 
 
 That they might glut their appetites, 
 
 Their subjects to devour ? 
 
 Such tyrants ought to think may come 
 
 At some devoted time. 
 
 When they may lay upon the shelf, 
 
 Or suffer for their crime ;
 
 OKIGINAX POETRT. 71 
 
 Since rights of men as well as kings, 
 
 With one united voice, 
 
 Ought ever to he sacred kept. 
 
 And he hy public voice. 
 
 Then would all vile, corrupted States, 
 
 Find out that luxmy. 
 
 Wrung from a people's sweat and toil, 
 
 That there's no certainty 
 
 How long injustice may endure. 
 
 When they stretch tight the cord. 
 
 Till its elastic fibres break, 
 
 And bring them their reward. 
 
 May not a moral here be di-awn, 
 
 To show that power and might, 
 
 Kot based on justice, may some time 
 
 Be hateful in man's sight. 
 
 And thus as knowledge shall increase, 
 
 And spread its light abroad, 
 
 So may be seen how oft the world 
 
 Has been subdued by fraud. 
 
 And thus all those who feel the curse, 
 
 Their abject state may see. 
 
 And rend their mental chains that bind 
 
 Their souls in slaveiy. 
 
 And then assimie their higS degree, . 
 
 Which nature's God designed 
 
 Should over all the world prevail. 
 
 To guard and bless mankind. 
 
 (Dtt tlji: Sonrkrniis f rnttin nf Durlling, 
 
 Said Captain C — to Major B — , 
 You use me very ill, 
 My honour therefore calls me out, 
 Although against my ^vill. 
 Then Major B — said he agreed 
 To have a pop and try,
 
 72 ORIGINAL POETKY. 
 
 "Which of the two were greater fools, 
 
 And which should live or die. 
 
 They met, their seconds in the field, 
 
 And measured out the space, 
 
 To wound or kill each other there, 
 
 Thus to avoid disgrace. 
 
 The pistols then were primed and charged, 
 
 Each heart heat pit-a-pat, 
 
 To think if either would escape 
 
 Prom meeting some mishap. 
 
 One pistol flashed, the other snapped. 
 
 When they prepared again. 
 
 Although the seconds interfered. 
 
 Yet that was all in vain, 
 
 For they would not bo reconciled 
 
 Before they left the spot, 
 
 But were determined to proceed 
 
 Till one or both were shot. 
 
 The signal then was made again, 
 
 Both fired and hit their mark. 
 
 When each fool's bullet took effect, 
 
 And stopped their vital spark. 
 
 Such is the honour of the age, 
 
 When pride and passion say, 
 
 To shoot each other through the head 
 
 Is the most proper way 
 
 To balance their accounts with friends. 
 
 In honour like brave men. 
 
 Who ne'er refuse when weak men choose 
 
 To load and fire again. 
 
 When will such brutal practice cease, 
 
 That man may live to see 
 
 The mis'ries which are brought about, 
 
 When they will not agree ? 
 
 If moral knowledge could prevail, 
 
 And sound philosophy, 
 
 Then would real honour soon be found 
 
 In reason's victory.* 
 
 * Ought not all pretended civilised nations sternly discountenance, by
 
 OKIGHTAL POtTRT. 73 
 
 KEFLECTIOXS. 
 
 Are we not told the present age is such 
 
 As former ages ne'er conld hope to see; 
 
 That moral science doth so much abound, 
 
 With ev'ry blessing fraught witli liberty ? 
 
 If this is true, how is it man is found 
 
 Much like a rav'nous beast that seeks to find 
 
 A victim's blood to satiate his thirst. 
 
 But by mere passions of the brutal kind ? 
 
 Is not there something Avi'ong in moral power. 
 
 Where legislators fail to counteract 
 
 The practice seen and known in this our age, 
 
 That doth so frequent social life distract ? 
 
 But this vile practice wiU prevail till man, 
 
 With one united voice, demand the cause 
 
 WTiy priestcraft dares to sanctify a trade 
 
 By consecrations* of inhuman laws. 
 
 Has not the world long time been gulled and fooled, 
 
 And been subdued by those who care for nought 
 
 But what is made by vice o'er ignorance, 
 
 From all such nations not awake to thought ? 
 
 But such long spell-bound craft will some day cease, 
 
 When men can see the fetters round their soul, 
 
 Which renders them but serfs upon the soil, 
 
 While tyrants fix their fate by their control. 
 
 Thus moral science, which injustice dreads, 
 
 Cannot succeed until the world shall see 
 
 What are the chiefest blessings ever known, 
 
 But such as are derived from liberty-. 
 
 But they that live and thrive on other's wi'ongs, 
 
 WiU ever strive but to enslave man's mind, 
 
 stringent penal lavs, such savage practices, and not -wink at them under 
 any pretensions of infusing into tiem a more valorous spirit than they 
 ■would otherwise possess. Are any such kind of excuses to be put into 
 competition with the deplorable evils -which result from such kind of pro - 
 pensities ? 
 
 * Is not a God of acknowledged peace and harmony supplicated by 
 priests to bless war ensigns in all State Churches, for the honour and 
 glory of shooting and cutting each other's throats ? 
 L
 
 74 ORIGINAL POETRY. 
 
 And by their sordid ways will counteract 
 The blessings ever meant for all mankind. 
 Such will continue till man's soul's enlarged, 
 And then frustrates that vile, ungrateful plan, 
 Which was concocted first to stay the cause 
 Of universal happiness to man.* 
 
 dDn iingrua Innkhg initlj €ullt ml tminn nt M^u 
 iai| tn hi u Inurst 3^an, ht snugjit in naiu. 
 
 An honest man was once so rare, 
 That search was made in ancient time 
 To find out one, who ne'er was known 
 Had made a wilful breach or crime. 
 Thus did a man of great renown, 
 By candle-light in open day. 
 Attempt to shame those he came near 
 Within his light or pass'd his way. 
 This was a cutting satire, which 
 Diogenes desired to show 
 How mankind act in every age, 
 And moral virtue overthrow. 
 But as this circumstance took place 
 Some eighteen hundred years before 
 The Christian doctrines were promulged, 
 Which were considered much more pure. 
 Thus all good Chi'istians in our day 
 Will make allowance as to time, 
 
 * The greatest curse in human life appears to he the supreme adora- 
 tion of the golden calf, since there are hut few, even among the greatest 
 sticklers of the Christian world, who wiU acknowledge they have no de- 
 sire to accumulate more riches than they already possess, whatever the 
 amount of their hoards may be they have already accumulated. 
 And thus a mania is seen prevail, 
 That love of pelf absorbs the love of man. 
 And then is seen how many care for nought 
 But turning eveiything to gold they can.
 
 OT^TCnfAT. POETRY. 75 
 
 Since all the world, wc oft arc told, 
 
 "Was then absorbed in cvciy crime. 
 
 15 lit Where's the diff' rence we now see, 
 
 Since Paganism bore the sway ? 
 
 Has real religion more progressed 
 
 Than in that dark, benightL d day ? 
 
 Is merit, and is true renown, 
 
 Now sought with cUligence and care 
 
 To be rewarded and caressed, 
 
 Or hopeless left to meet despair ? 
 
 This is a question for Divines 
 
 To solve and answer, if they can, 
 
 If moral science has advanced, 
 
 And in proportion bettered man ? 
 
 Ye saints and Christian advocates, 
 
 And ye pretenders now come forth, 
 
 That may be seen, without disguise, 
 
 How stands your real intrinsic worth. 
 
 For is it not oft seen and known, 
 
 That pastors have not found the way 
 
 Which real religion points the coiu'se. 
 
 But for the "flesh-pots" how they stray. 
 
 Hear what's the craft which some declare, 
 
 That man was first decreed to toil, 
 
 Except some few were to consume 
 
 The choicest fruits of every soil. 
 
 And then man's told he should submit 
 
 With resignation till he dies. 
 
 And all his hopes shall be fulfilled, 
 
 When he to new life shall arise. 
 
 But once an honest Bishop* said, 
 
 That he ne'er saw or knew the time, 
 
 When men in power were not disposed 
 
 To sanction almost every crime. 
 
 If this be true, is not man's state 
 
 But mere delusion and disguise, 
 
 To cover o'er the craft that's fraught 
 
 But with deception, fraud, and lies ? 
 
 * Bishop Llandatf.
 
 76 OEIGINAL POETRT. 
 
 Look round and see where tyrants reign. 
 
 And priestcraft claims a right divine, 
 
 And then behold what has been found 
 
 Of cheats and frauds of moral crime. 
 
 See how the barb'rous wars of kings, 
 
 "Which o'er the world are seen and known. 
 
 And sanctioned by the craft of man — 
 
 Such is the social life we own. 
 
 If men to justice were inclined, 
 
 Would they not see what kind of power 
 
 Is oft opposed to civil life. 
 
 For plunder and but to devour ? 
 
 But some day such men may be made 
 
 To fight the combats they foment, 
 
 When sound reflecting minds would give 
 
 To such a system their assent. 
 
 And then would trath and justice spread 
 
 Their genial blessings through the world, 
 
 And all impostors of the earth 
 
 "Would from their perches soon be hurled. 
 
 This era, long obscured from light. 
 
 Is peeping through the clouds, to see 
 
 The time when slaves shall rend their chains, 
 
 And soar to mental liberty. 
 
 EEFLECTIONS. 
 
 Were the non-productive consumers of the earth to set ex- 
 amples of abstinence from the most common necessaries of life 
 to sustain nature, rather than to recommend, faith and hope to 
 the destitute as substitutes for food, then the advice tendered 
 would be more gratefully received than the practice of those 
 who live in luxury and ease, and while such great numbers 
 are continually suffering under poverty and destitution, and 
 at the same time that nature's fruits are overflowing with the 
 abundance caused by those who are the instruments to pro- 
 duce all these blessings; and thus is too frequently, as 
 the Chiistian Scriptures declare, "The hire of the labourer 
 kept back." But we are sometimes told that there are re- 
 served rights and privileged orders of the human race ! If 
 such can be made to appear in the known attributes of Deity
 
 ORIGINAL POEXKr. 77 
 
 or the laws of nature, to instruct mankind in their duties of 
 submission to any such exclusive laws, tlien it would be the 
 imperative duty of those who were doomed to wear the brand- 
 ing mark, to submit like good Christians to their destiny, first 
 decreed by Him who created all things and declared he is no 
 respecter of persons, but that it is man alone who has done 
 this great sin and then attempted to foist it upon him, when 
 at all times all nature denies such libel and palpable forgeries 
 invented by fraud and deception, and perpetuated to the 
 present age for the benefit of those who live on tlie credu- 
 lity of others. 
 
 STRICTURES ON THE FOREGOING. 
 
 But ye vile reprobates should own our call 
 To purge your souls from every sin, 
 And feed on faith and hope, and then 
 You may salvation some day win. 
 Such are the doctrines oft dealt out 
 By those who are not known submit, 
 To that which they oft recommend 
 Was by Almightj^ power thought fit. 
 Thus millions toil throughout their days. 
 Like serfs and slaves upon the soil, 
 While those who never work at all, 
 Without compimction share the spoil. 
 Are these the God of Nature's laws. 
 From what ig seen o'er every land. 
 That man should be allowed to break 
 The universal great command ? 
 If this be true, then nature's laws 
 Must have been changed to meet such case. 
 But all things ever seen and known, 
 Proves the great cheat and man's disgrace.. 
 But how can this curse be removed. 
 Till knowledge shall be more diffused, 
 And aU who feel the curse well-known. 
 Perceive how they have been abused ? 
 And then in wonder they will see. 
 The way they have been overruled
 
 78 ORIGINAL POETP.T. 
 
 By those whose chiefest views were nought 
 
 But blind submission to be fooled. 
 
 But if it should be proved we err, 
 
 Then we our devious path will own, 
 
 And be convinced awd make amends, 
 
 Thus like good subjects will atone. 
 
 But first we claim to see it clear, 
 
 Ere we confess wrong may be right. 
 
 Or that the world have nought to do 
 
 But to submit to power and might. 
 
 Then man's great curses will abate. 
 
 As nations see the only cause 
 
 "Why they are governed by such power 
 
 As is opposed to social laws. 
 
 For has not sordid craft prevailed, 
 
 And made such ravage as we see, 
 
 That man has found by long neglect, 
 
 How he is chained to slavery ? 
 
 And this neglect, which is well known, 
 
 WiU never cease till man can see 
 
 What are the blessings which result 
 
 From equal laws and liberty. 
 
 Such may be seen, but not before 
 
 Real moral science is the plan 
 
 By which all merit meets reward; 
 
 Such ought to be the laws of man. 
 
 [EXTEACT FEOM DeAN STNTiFT.] 
 
 The fanatic considers himself as Heaven's favourite, and 
 believes this to be his peculiar prerogative, or at least a privi- 
 lege he enjoys in common with a few. Hence a contempt for 
 a greater part of his species, and as those of this stamp are 
 ever ready to canonize their own wildest reveries as Divine 
 illumuiations, and consider their own decisions as the oracles of 
 God, on finding they are not received as such by others, their
 
 OKIGINAL rOETKT. 79- 
 
 pridc instantly takes the alarm. And what serves to restrain 
 its fury when conscience and religion — the natural checks of 
 passion — are corrupted and silenced ? Nay, what is worse, 
 when false religion and misinfonned conscience are made to 
 declare in its favour, opposition then is branded with the 
 name of impiety and contradiction, with the name of blas- 
 phemy. Their own I'evenge, on the contrary, they dig- 
 nify with the name of zeal, and malice against the person of 
 an antagonist they call love to his soul. 
 
 REFLECTIONS. 
 
 Has not the world's history and experience proved that 
 there ever has been found men of strong passions and weak 
 minds, who would stop all investigation into all other things 
 but that which concerns their o'svn interested purposes, and 
 thus is too oft found a spirit of envy against those who have 
 by accident been situated from each other ? And thus, were all 
 pastors and masters to enforce more frequently than they do 
 the doctrine of charity, than, as Dr. Johnson said, takes place 
 about " Leather and Prunella," then there would not be 
 found mounting to rostrums such as lately occurred in the 
 Weald of Kent, where 
 
 A rampant Snob, who said he had a call, 
 Once sallied out, and, with his pegging awl, 
 Declared he was so moved with that within. 
 Which, if received in faith, would root out sin. 
 Thus did the spirit move him, that he got 
 Locked up in diu'ance vile, a dnmken sot. 
 
 What are the greatest plagues the world oft find, 
 That spread their evils more among mankind. 
 Than law and priestcraft, which are ever found 
 Creating discord all the world around ? 
 
 • All such kinds of inspirations appear to operate on the instincts of 
 quadrupeds, as well as two-legged animals, since all those of stionger
 
 80 ORIGINAL POETRY. 
 
 Ought not all laws be made but to protect 
 
 Man's life and liberty, and not distract 
 
 And cause confusion and uncertainty, 
 
 Against all justice and humanity ? 
 
 No glosses once or expositions were 
 
 Allowed to curse mankind and bring despair, 
 
 But all was simple, and was understood 
 
 To be intended but for public good. 
 
 'No cav'ling counsels then dared multiply 
 
 Their cant and slang and common sense defy, 
 
 But all was certitude, and no suspense 
 
 By fraud and force and its dire consequence. 
 
 But see what ruin has been brought on men, 
 
 When found to enter in the lion's den ; 
 
 But are we not oft told by those who're weak, 
 
 That all the laws of Denmark so bespeak 
 
 A system fraught in wisdom so profound, 
 
 That in no country was the like ere found ? 
 
 But does not man's experience sometimes prove 
 
 That priests and lawyers have been man's great foes ? 
 
 Since is it not well known that they in band, 
 
 Like loving brothers, shaking by the hand 
 
 All those who make the sign or wear the mark 
 
 Of legal plunder practised in the dark ? 
 
 Do they not ever deal in mystery. 
 
 And gull the world of sense and liberty ? 
 
 Is not this course pursued, each one his way, 
 
 On man's credulity to make a pi'ey? 
 
 Thus when one blinds his eyes and drowns his sense, 
 
 The other preaches man's great recompense 
 
 Tor all the ills sustained while here below, 
 
 If they submit and to their mandates bow. 
 
 There are exceptions to the rule we own. 
 
 But are so few that seldom are they known, 
 
 passions than others, are ever more operated upon than those who are 
 known to be of sound reflecting minds. ■ 
 
 Are not all dogs and horses seen inspired 
 "With instinct spirit, when they hiint the ground ? 
 If such be true, then is not man the same, 
 When moved by nought but passions as oft found ?
 
 Oai&IWAL POITIT. 8l 
 
 But when we find them* we will then declare 
 Such priests and lawyers feel a constant fear 
 Of obligations due to all mankind, 
 And scorn the practice of a sordid mind, 
 Who soar above a world of constant strife, 
 Hoping to live and prove a virtuous life. 
 
 * It is said by some that miracles are now extinct in almost all 
 other countries but Roman countries, and if so, there may be an advent 
 at some future era, that the holiest and best known religion, namely, hu- 
 manity may be seen and practised imiversally ; and should such advent 
 take place, then may priests and lawyers possibly become proselytes and 
 embrace such glorious advent. But we will acknowledge that there are 
 many of both parties who would be gratified to see this millenium short- 
 ly arrive, for the universal spread of human happiness, that such great 
 numbers may no longer live upon faith and forlorn hope, but partake of 
 the advantages derived from the great improvements developed from arts 
 and science, so that the great designs of the laws of God and Nature may 
 spread over the whole earth. 
 
 In every country and in every clime, 
 
 Where law with priestcraft ever have prevailed, 
 
 There have the human curses been most felt, 
 
 And ever will remain while not assailed. 
 
 Are these the beasts, with horns, we have been told, 
 
 Which have throughout the world such curse displayed, 
 
 And which for lucre has so long been known, 
 
 To have the social ties of man betrayed ? 
 
 Then shall such curse continue, till man's sight 
 
 Is so beclouded that he will not see 
 
 The way, by cheats and frauds throughout hia life, 
 
 He has for pelf resigned his liberty. 
 
 But all injustice long entailed by power, 
 
 Has seldom ceased till man could see the cau3« 
 
 Why lucre should preponderate o'er him, 
 
 Against all social life and moral laws. 
 
 But this great curse must last, and not give way, 
 
 Till science stops its progress o'er the mind, 
 
 And thus emancipates the human race 
 
 From such obstructions as afiiict mankind.
 
 82 OBieilTA.1, poitAt. 
 
 €liB tm :f utrint's Mmn nf Ijis f rinriplcs u tjiB ITaniB 
 nf (Ipd^ null JIatnrB. 
 
 Should lore of country ever be despised, 
 And made to suiFer for that great first cause, 
 WMch was decreed at first to bless the world, 
 By universal rights in social laws. 
 But oft injustice has assumed a power. 
 To trample on the freedom of the mind, 
 And has infeinged on that decreed at fii'st. 
 But for the happiness of all mankind. 
 When shall such practice cease its curse o'er man. 
 That all the nations of the earth may see 
 The laws of God and nature are the same, 
 In what concerns man's right and liberty ? 
 This era ^vill some future day return. 
 When will be seen that great fraternal cause 
 Which was intended first without respect, 
 By those immutable, ne'er changing laws. 
 Since all mankind are equal in His sight, 
 Who formed the world by an eternal mind, 
 That all should ever live in peace and love, 
 Without respect to country, caste, or kind. 
 But is it not well known that force and fraud 
 Have too oft interposed without consent. 
 And thus the cause of man's degraded state, 
 Which by supineness he will not prevent. 
 But there's a future era will some day 
 Advance, and then man's unity combined 
 Will counteract the only cause of those 
 Who for mere lucre ever stayed man's mind. 
 This era vnll advance as knowledge flows. 
 And wend its way till man's salvation must 
 At length prevail, and break injustice down. 
 And with its crimes be humbled in the dust. 
 Then ye who wear the chains so long been worn. 
 Rend them asunder, and declare that he 
 Who formed without distinction all mankind, 
 Ne'er did intend the world for slavery,
 
 OUIOrNAL POETRY. %9 
 
 But for the universal good of all, 
 Unshackled by tlie laws of tj'rant power, 
 Which too oft renders those Avho ever toil, 
 Nought but mere serfs for others to devour.* 
 
 REFLECTION'S. 
 
 Vincef amor. 
 " The love of country prevails." 
 
 The love of country is by some men thought 
 
 But the mere phantom of disordered mind ; 
 
 But where the moral sense of man prevails, 
 
 It shows reality to bless mankind. 
 
 See o'er the great Atlantic, and behold 
 
 "What there resulted from the patriot's cause, 
 
 Whose perseverance o'er tyrannic sway 
 
 Produced them liberty and et^ual laws. 
 
 While statecraft nations, with their help of priests, 
 
 Have oft been found in concert to coerce 
 
 That which is dear to man, by which they claim 
 
 A right divine to rule by fraud and force. 
 
 But there's an advent will som-e day appear 
 
 To stay those curses which have long prevailed, 
 
 When moral justice shall succeed, and then 
 
 The power of tyrant laws will be cm'tailed. 
 
 This welcome era now is on its way, 
 
 And to its climax will some day arise, 
 
 When those who feel no qualms about man's toils. 
 
 Must see their serfs and slaves have more supplies. 
 
 But these real social laws which were designed, 
 
 Will not take place until the world shall see 
 
 • Are not the laws of God anrl nature continually violated by so great 
 a propensity to the love of avarice, which originates from injustice, and 
 is opposed to the general happiness of mankind ? and who will deny that 
 such is felt by great numbers who perform all the labour that produces 
 the necessaricB and luxuries? then do not all real moral philosophers and 
 philanthropists conclude that all men, without distinction, have a natu- 
 ral right at all times, by the laws of moral justice, to consult about 
 bettering their condition by supporting the foundation on which civil 
 liberty was first instituted, which was for the benefit of all mankind in- 
 discriminately, without favour or afiection.
 
 84 0£ieiNi.L POXTET. 
 
 What was enjoined at first by civil laws, 
 
 "When mankind changed their state of liberty. 
 
 Thus this great advent, ere it can arrive, 
 
 Must not depend on faith aud hope to see, 
 
 Since such was never known succeed when man 
 
 Vt'^ould sacrifice himself to slavery. 
 
 For has not all experience amply shown 
 
 No tyrant power did ever give consent. 
 
 That nations should be ruled by their own laws, 
 
 While force and fraud such systems could prevent. 
 
 Siace, as a poet said, the world's a cheat, 
 
 Which no real honest men have ere denied, 
 
 And thus injustice has been carried on. 
 
 By which all social laws have been defied. 
 
 Such was the fault of those who bore the pain, 
 
 And crouched like burdened asses all their days, 
 
 Who failed to help themselves to ease their loads, 
 
 But rather would all brother asses praise. 
 
 Thus man's neglect was ever seen the cause 
 
 Of what has long prevailed, and fixed his fate, 
 
 Which will continue till he sees the way 
 
 To rend his chains and make his pains abate. 
 
 Such would command what was at first designed 
 
 By those pure civil laws without respect, 
 
 Such as real moral right ought ever claim, 
 
 Without regard to special caste or sect. 
 
 Since there are some, and they are too oft found, 
 
 Whose souls are so corroded o'er with rust, 
 
 That nothing will prevail to operate, 
 
 But in mere power and pelf they put their trust. 
 
 Which was considered to he opposed to the reason of things and 
 the known Attributes of Deity. 
 
 If we look around creation, 
 There we see the blessings sent
 
 Were without the least distinction, 
 
 As the God of nature meant. 
 
 But we're told a God of justice 
 
 Did to man declare His mind, 
 
 Which was, He cursed all creation 
 
 O'er the world of every kind. 
 
 Yet we see that man's distinction, 
 
 In his organised state, 
 
 Shows that he was not intended 
 
 For such dire and wretched fate. 
 
 Why then should men prostrate their senses, 
 
 Which were given them for use, 
 
 Not to sutler imposition. 
 
 And their faculties abuse ? 
 
 Do not all who think and reason, 
 
 See that nature's laws provide 
 
 In every season all man needs. 
 
 And this is never known subside. 
 
 But 'tis said all men are carnal 
 
 When they use their intellects, 
 
 Yet are they at all times told 
 
 To think and judge of what are facts. 
 
 Do not all who form opinions, 
 
 Which at one time they thought right, 
 
 Think they ever should correct them, 
 
 Should they find superior light ? 
 
 When we find a man so perfect 
 
 That he never errs at all. 
 
 Then he must be more than mortal. 
 
 And must have some special call. 
 
 Thus if he is so superior. 
 
 By a power from realms above, 
 
 Should he not then testify it, 
 
 Not by fury* but by love ? 
 
 * This discourse was delivered in the true spirit of Father Boniface, 
 ■who told his audience if they did not believe what he said they would all 
 undoubtedly be damned, as he (the preacher) seemed to consider that he 
 had a patent right to deal out salvation and damnation according to their 
 belief or disbelief, without plea or favour, merely because they were 
 found iu exiatcnce by the power that created theiu. When will ignor-
 
 86 oMomAx posiBT. 
 
 If our grandsire, when created, 
 
 "Was quite pure at d p.^rfect made, 
 
 Could he then become imperfect, 
 
 And his first state ere degrade ? 
 
 If we search that Book held sacred, 
 
 Then the greatest curse there found 
 
 Was for Adam's fii'st transgression, 
 
 He was compelled to till the ground. 
 
 Did not Almighty power declare 
 
 'Twas "very good when He made man?" 
 
 Yet is it said He changed His mind 
 
 From His decreed unchanging plan. 
 
 Did Adam lose, as we are told, 
 
 The love of God when first he fell, 
 
 And then for ever was consigned 
 
 To an eternal vengeful spell. 
 
 If such be true, then how could man 
 
 Believe that God remains the same ? 
 
 Did He first bless and after curse. 
 
 And thus make justice but a name? 
 
 Did that omniscient eye survey 
 
 All causes and effects around, 
 
 And after that was pleased to change 
 
 His first decrees but to confound ? 
 
 When man shall dare assume to think, 
 
 And use his reason to perceive, 
 
 Then will he see, if truth he seeks, 
 
 What are his duties to believe. 
 
 Has not Almighty power declared 
 
 " The soul that sinneth it shall die ?" 
 
 And that " the sin shall not be charged 
 
 With parent sins," — will God then lie ? 
 
 Then why should man be so concerned 
 
 With creeds and dogmas, handed down 
 
 ance and superstition cease their influence over the weakness of credulity, 
 so that men may see that the laws of nature are ever the same in their 
 universal dispensation ? And thus if there were soothsayers and false pro- 
 phttsin ancient days, then have they now ceased exist in the world; if 
 such is the case, then all men must be right and wrong at the samo pe- 
 riod of time.
 
 ORIGINAL POETRY. 87 
 
 To stullify the -world with cheats 
 
 The most absurd that ere was known ? 
 
 "Why should such craft beguile the world, 
 
 And call it justice to consign 
 
 The whole creation to a cui'se, 
 
 Ere they coi^ld think or know what's crime ? 
 
 Are such the laws of civil life, 
 
 Wherever ai'ts and science reign, 
 
 To make some suffer ere they sinned, 
 
 While some go free who are in blame. 
 
 When mankind they shall dare reflect, 
 
 Then will they see the juggling cheat. 
 
 And then they will conclude to say 
 
 Ye Necromancers now retreat. 
 
 This time may come, should C — h and S — e 
 
 Be seen unhooked, and mankind see 
 
 The length of time they have been fleeced 
 
 Of sense, and cash, and liberty. 
 
 And then in wonder will they think 
 
 How they could be so long deceived 
 
 With impositions handed down, 
 
 And then for pelf have been received. 
 
 STRICTTJEES. 
 
 Should men be ever bound to teach 
 
 But what mere statutes make them preach, 
 
 Which in a barb'rous age were first designed 
 
 By power and might to stullify mankind ; 
 
 Thus did the world submit to sink their sense, 
 
 And take ths evils of the consequence. 
 
 But arts and science have long felt some doubt, 
 
 And long have thought of what man's been about 
 
 In laying prostrate, as we frequent see, 
 
 His intellectual light and liberty. 
 
 And thus submit themselves the tools of those 
 
 Wlio have been known in every clime man's foes. 
 
 But such great evils, they will pass away 
 
 As light breaks in, to a more perfect day. 
 
 Then will it be perceived the chiefost cause 
 
 Why man has long been ruled by Mammon laws,
 
 88 ©SISIX AL tOETEl'. 
 
 And thus will be found out that motive power 
 Which was invented mankind to devour. 
 But all such systems will remain till man 
 Shall see the secret workings of the plan, 
 And then they will reflect how they can be 
 Released from soul-bound cliains to liberty. 
 This day will come, when sound instruction shall, 
 Without respect, be rendered unto all, 
 Then will be found how these great curses came, 
 And give man power to stop such mental shame, 
 By introducing that real social state 
 Which God and nature did for man create. 
 Then all base systems which concern but self, 
 Will be exposed and placed upon the shelf. 
 Since man would then possess such kind of life, 
 As would prostrate that unreflecting strife 
 Which has so long prevailed for sordid gold, 
 By which man's been subdued and been controlled. 
 These are the ruling Vv^ays of tyrant power. 
 Whose chiefest aim has been but to devour ; 
 This curse will last until the world is taught 
 How men by craft and fraud are sold and bought, 
 And thus made subject to a sordid trade, 
 Which has been carried on but to degrade. 
 But sound reflection will some day take place, 
 And moral power will stay all such disgrace, 
 And will infuse into man'.s soul what he 
 WiU find how came his loss of liberty.* 
 
 ♦ It should not for a moment be imagined that these ideas concern 
 any other countries but those where the barbarism of ancient days pre- 
 vails, rather than such Christianity as is founded on humanity and real 
 moral philosphy. 
 
 Since we are blest beyond all other men, 
 Though it he thought too dear, as some will say. 
 But all good Christians they should be content 
 To think their duties are to pray and pay. 
 Such are the do(-trines men should see quite clear, 
 Aad thus they should submit to all such laws 
 As all priests ever did declare divine, 
 And were enjoined but by a special cau««.
 
 OEiGINAr, POETRT. 5j9 
 
 X Caurtici, as eft nliMtl iu € 
 
 Would you succeed at courts and pave your way 
 To pow'r and fortune, you must then despise 
 All moral virtue you have ever claimed, 
 Ere you can hope in courtly grace to rise. 
 Thus all the qualms of conscience you ere felt, 
 Must to the winds be thrown without remorse, 
 And all the love of country you ere claimed, 
 Must be at once subdued in common course, 
 j^e'er think of honour while you cau deceive, 
 By some sly, artful dodge, you have at heart ; 
 Which you must follow up by frauds and cheats, 
 And from such practice you must not depart. 
 And on the hustings, at some borough town. 
 You must be cautious what you there pursue; 
 Thus with a frozen soul that points the way, 
 You must without a pang all qualms subdue. 
 And should you shine in knack of Irothy slang, 
 That you can gull the creatures you despise. 
 And manage by duplicity to cheat, 
 Thus cover o'er your schemes with dark disguise. 
 Then you may soon succeed to feed your lust 
 In place and pension in their various ways. 
 For which you hoax all those you may come near, 
 With frothy loyalty and ilatt'ring praise. 
 Thus, lost to virtue, you may rise to fame, 
 And be rewarded for those talents rare 
 Which you discovered, but for nought but gtun. 
 With future hope you may the spoils soon share. 
 But truth and justice will some day advance, 
 When moral science then will plainly show 
 Its power of conscience, o'er base passions sway. 
 And sordid creatures will uxoet overthrow. 
 This welcome era, now seen rolling ou, 
 Will some day wend its Avay to such degree 
 That man will rend his mental chains long •worn, 
 And then restore himself to libertv.
 
 90 OKIGINAL POEXKT. 
 
 When social life, and no base counterfeit, 
 
 Shall then be known, while man will plainly see 
 
 The curses long endured throughout the world 
 
 By cheats and frauds, the fruits of slavery. 
 
 Thus man o'er man will cease to cringe and creep, 
 
 Nor with a perjured soul or traitor mind 
 
 Win lend himself to sink his country's good, 
 
 And thus betray and sacrifice mankind. 
 
 But a new era will unfold itself. 
 
 And over every clime its blessings spread, 
 
 When such resplendent light will then be seen 
 
 As strikes all tyrants of the earth with dread. 
 
 May this glad time accelerate its speed, 
 
 And burst man's soul-bound chains, that he may see 
 
 What has been long endured from age to age. 
 
 Against the laws of God and liberty. 
 
 This consummation, at some future day, 
 
 Will to its climax rise, when man will see 
 
 The only way that will release themselves, 
 
 When bound in abject chains of slavery. 
 
 EEFLECTIONS. 
 
 Would that a sense of conscious guilt so pierce 
 
 The sordid souls of those who would betray 
 
 Their country's good, but for a bribe that men 
 
 Might cease their crimes and not be made a prey. 
 
 Shall truth and justice be for ever found 
 
 Absorb' d in making merchandise of men ? 
 
 While they who sanction such great vice and shame 
 
 Will oft pretend that they such vice condemn. 
 
 Then ye who dare love justice, and are found 
 
 To feel some moral power around yoiir soul. 
 
 Will ye then sell and barter liberty. 
 
 Which love of country should in you control ? 
 
 Will men for ever, like the docile ass, 
 
 Ne'er see the causes of their abject state, 
 
 But crouch and bear their burdens through their lives, 
 
 Which but themselves oft sanction and create. 
 
 'Tis man's supineness oft entails such curse 
 
 As causes those great evils seen around,
 
 OKISIWAL yOETKT. f 1 
 
 While those who claim to be his best of fiiends 
 
 Oft prove but enemies, as seen and found. 
 
 Is there no cure for such great curse and shame, 
 
 Which is but too well known in all its Avays, 
 
 Where man is seen, without a conscious pang, 
 
 To sell himself and all around betrays ? 
 
 Shall tyrant power ne'er cease throughout the world, 
 
 Which was contrived at first by those who made 
 
 Their victims to submit, and then enslaved 
 
 To all the curses of a fleecing trade ? 
 
 Such practice has prevailed for ages past. 
 
 Wherever tyrant power could form its plan, 
 
 There was it ever seen to counteract 
 
 All that promotes the happiness of man. 
 
 These systems so well known, will not give way 
 
 While man prostrates his soul, and fails to see 
 
 The only cause he is in bondage kept, 
 
 When he ne'er strives to gain his liberty. 
 
 dDD tJR tlM^ of tljj ^im. 
 
 When thought goes free, then, like refreShing showers, 
 
 It fertilises and expands the mind, 
 
 While truth and justice are the fruit it bears, 
 
 As was first meant for every caste and kind. 
 
 • There are exceptions to these practices we readily admit, towards 
 those who can establish a title to such claim. But who will presume to 
 to say that any systems should he perpetuated that most evidently are 
 proved not to promote the happiness of the greatest number, but the con 
 trary. Such is a question which should honestly be answered by all 
 those who profess to be governed by the true principles of equity and real 
 moral justice, which ever ought to be advocated by all those who are 
 paid for such purposes, but who too oft have received the price of their 
 hire without scruple or concern, while so many have suffered from the 
 great pressure of harness which has so long afflicted the world. 
 
 Thus, when the body chafe, 
 
 It rubs into the soul ; 
 
 And then man dares to think 
 
 Tht wiv hf i» c-ontroll»d.
 
 92 0KI6IWAL POETEY. 
 
 But man's oppressors, when in concert join 
 
 To stay the course of intellectual light, 
 
 Are like voracious beasts that roam the woods, 
 
 Seeking for prey but by their power and might. 
 
 Thus those of callous minds but seldom feel 
 
 A qualm of conscience moving round their soul, 
 
 And thus they oft are known immure mankind 
 
 In durance vile but by their own control. 
 
 But truth and error are like ore concealed, 
 
 Which is encrusted in the earth around, 
 
 And nought but labour can ere bring them forth, 
 
 To separate the dross whenever found, 
 
 But pride and av'rice of the sordid soul 
 
 Oft blocks out mental light, lest man should see 
 
 What are the attributes of that design 
 
 The God of nature formed for liberty. 
 
 Look round and see wherever tyrant rule 
 
 Eeigns in its majesty by right divine, 
 
 And then behold what is there caiTied on 
 
 As sanctions every vice of moral crime. 
 
 But truth and justice, where mankind are free, 
 
 Are seen and known, and are well understood. 
 
 To emanate from those eternal laws 
 
 Which formed th« world and then pronounced them good. 
 
 Why not then all men write and speak their thoughts, 
 
 Since it was first the voice of Him who said 
 
 " Let there be light" in all the world around, 
 
 And thus was mental light and truth then made. 
 
 Thus did the God of nature first impart 
 
 His image in the freedom of the mind ; 
 
 Why then should mortal man pervert His will, 
 
 Whose first intentions were to bless mankind ? 
 
 But oft has man been told that he is free 
 
 To speak his mind and send his thoughts abroad. 
 
 Yet is it not oft seen that men conspire 
 
 To stay its onward course with force and fraud ? 
 
 Thus has real justice, which should guide the way 
 
 To all improvements, oft been sat aside, 
 
 While base injunctions.^ but for sordid gain, 
 
 Have been imposed to glut man's pomp and pride.
 
 ORTOINAL VOBTBT. 93 
 
 Such were the systems tyrant po-vror contrived 
 But to coerce man's thoughts, and thus suppress 
 Those who were known to sanction and support 
 The first designs which formed man's liappiness. 
 This has continued where the soul's confined 
 In dungeons chained to ignorance and vice, 
 And where mankind were found to sell themselves 
 At their own vile and stipulated price. 
 But science will some day diftuse new light, 
 Which will be seen to meet that welcome day 
 When man will dare assume his high degree, 
 And drive his curses from the earth away. 
 This era, now seen gliding, will some day, 
 As knowledge shall extend its power and might, 
 And, based on moral justice, will be seen 
 To put the enemies of man to flight. 
 
 Intellectual light, for which man was intended, and which 
 ought to be the found;ttion of all rewards, when accompanied 
 with moral power in all pretended civilised countries claiming 
 to be ruled by the true principles of justice, and without these 
 qualifications there cannot prevail that kind of happiness 
 which is founded on real civilised society; and the want of 
 such appears to be the only cause why a greater progression 
 to these blessings have not been realised. But the school- 
 master is now about developing his mission, and eventually 
 it is hoped he will put on his extinguisher to all obstacles 
 which, have so long retarded genuine moral philosophy, which 
 is the chief constituent part of human happiness. 
 
 But love of pelf, which may with truth be said 
 
 Was ever man's great curse, as has boen known; 
 
 Since over all the world this idol's seen, 
 
 And is adored beyond the highest throne. 
 
 Thus are man's thoughts subdued and are controlled 
 
 By all whose chief designs are but to rake 
 
 All they can ever grasp, without concern, 
 
 From those they can in any way partake. 
 
 If this bo true, then will such curses cease 
 
 Till knowledge is infused, and priests declare
 
 94 eiLlGIKAL POETET. 
 
 The curse of Mammon's god, which has enslaved, 
 
 And ever does the soul of man ensnare. 
 
 But knowledge will proceed and truth expand, 
 
 And wiU some day advance to such degree. 
 
 That man will soar above his abject state. 
 
 And win from Mammon's god his victory. 
 
 Should this great era come, it may be said 
 
 The real millenium is seen at last. 
 
 To make amends for what has been sustained 
 
 From all the present curses and the past. 
 
 Can it reasonably be expected that any permanent and 
 substantial alteration of operative society will take place till 
 themselves, in the first place, are so far advanced as to see the 
 real origin of their deprivations, which, most apparently, are 
 not in anything belonging to an universal Providence, since 
 all nature at all times most amply shows the contrary. 
 
 *Tis man himself perverts the blessings sent, 
 "Which were intended first for all mankind, 
 As is most plainly seen in nature's laws. 
 And not for any special caste or kind. 
 Then why should those who by their constant toil, 
 Not meet with every blessing they produce. 
 And not throughout their lives, without regret. 
 Be frequent known to meet with much abuse?* 
 But oft we're told, although man suffers here, 
 Yet if he waits with patience till he dies, 
 Then in fruition he shall meet reward 
 Beyond his mortal state above the skies. 
 But all this consolation to man's soul 
 "Will not suffice while he is wanting food, 
 Nor while he plainly sees that nature's laws 
 Are but the attributes and laws of God. 
 
 • Is it not an insult to tell a hungry man to live on faith and hope, 
 if they who tender such advice are not kiaown to feed on the same them- 
 •elrei.
 
 OMGKfAL POETET. 9£ 
 
 dDn tljB €>a]im nnli Cnusfqurntss nf Mmmt Wm, 
 
 In sacred page we read that man alone 
 
 "Was in the image of his Maker formed, 
 
 And that when he first lived in Paradise, 
 
 Then he with moral virtues was adorned. 
 
 If this be tmc, is not man's state now changed 
 
 Since he from wars and discords haply dwelt, 
 
 And thus in peace and love he ne'er conceived 
 
 The cui'se of wars which mankind after felt? 
 
 Has not the God of nature well supplied 
 
 For every creature evei ywhere around ? 
 
 Then why should man not be content and own. 
 
 With grateful thanks, the blessings which abound ? 
 
 But has not power and might o'er every clime, 
 
 Let man's base passions loose but for mere gain, 
 
 And sent their blood-hound legions o'er the world, 
 
 But to inflict man's misery and pain ? 
 
 "Were those who foment wars but fixed in front, 
 
 And made to feel the curses they create. 
 
 Then would the desolations which prevail 
 
 Soon be discoiiraged and would soon abate. 
 
 But men oft boast they live in social life, 
 
 "W^here arts and science flourish far and near, 
 
 "Yet do we see a practice carried on 
 
 For pride and pelf without a conscious fear. 
 
 Then would we ask the reasons why mankind 
 
 Are known to ravage o'er the universe. 
 
 Although we might be treated with a frown, 
 
 Or in contempt saluted with a curse ? 
 
 Thus unreflecting men deluge the world 
 
 "Without a pang, but Avith their savage joy, 
 
 Make havoc over all they can come near, 
 
 And habitations all around destroy. 
 
 No sorrow felt, nor is a tear-drop seen 
 
 To trickle down in pity for the fate 
 
 Of those who never knew the reasons why 
 
 That sordid creatures should such wars create.* 
 
 *G«a it be oxpocted where war ensigns are consecrated ia tli« nane •{
 
 *)« OKieiKAL POIXllT. 
 
 dDn tli5 tmI (Urigin nf fnil, 
 
 Which, thro7igh ignorance and neglect, has crept irdo the uorld, 
 and dedroyed that kind of civiUi^ation intended hy tite laws of 
 God and nature for the universal happiness of mankind. 
 
 Are we not told wlien civil life began, 
 
 It then was truly meant for every man, 
 
 And but to stay the evils all around, 
 
 Throughout the world wherever they were found. 
 
 But pride and avarice soon rear'd their head, 
 
 And discord then o'er all the world soon spread, 
 
 Since man began to fence and hedge around, 
 
 Where ho could find the most productive giound. 
 
 Thus, in the course of time barter began, 
 
 "Which changed the tenure of their social plan, 
 
 Now strifes arose, and each man craved for more, 
 
 And put his fence out wider than before. 
 
 Then was a medium sought, and they were found 
 
 Stupid enough to search within the ground. 
 
 And there they found out ore which they called gold. 
 
 Which sealed man's fate, and they were bought and sold. 
 
 Now craft, and fraud, and dissipation came, 
 
 With every other curse of moral shame, 
 
 the Lord of Hosts ? Yet at the same time it is pretended that a God of 
 peace and harmony sanctions such practices, and that mankind live in a 
 civilised age. But, as a poet said, 
 
 The vrorld's a cheat, and all things show it, 
 
 I thought so once, and now I know it ; 
 
 This seems a fact by what man sees and knows. 
 
 And all who contemplate this truth it shows 
 
 That wars of human slaughter are a trade, 
 
 And ever did real civil life degrade. 
 
 Since vain ambition, and a thirst for gain. 
 
 Has long entailed on man this curse and shame ; 
 
 "While those who sleep on beds of rose don't care, 
 
 But for the spoils that they can make and share. 
 
 And this will longer last till such great power 
 
 Shall be infused in man not to devour 
 
 His fellow men without sufficient cause, 
 
 Agaiilfet the justice of all moral laws.
 
 ORIGlXiL I'OKTRY. 97 
 
 Sinco men were thou made labour, toil, and sweat, 
 Throughout their lives without the least regret. 
 Such were the ways pursued and they trepanned, 
 And thus made serfs and slaves upon the land, 
 While hyjjocrites they preach but for their hire, 
 And are not known to feel or to encjuire 
 "What are the causes round their neighbourhood, 
 Why those who ever toil oft want for food. 
 Is not the chief concern to tlcece from man 
 The lab'rer's hire by an uugratefid plan ? 
 But as man's intellect shall more expand, 
 Oppression then will cease o'er every land. 
 And thus it will be seen how few that care 
 For those defrauded of their rightful share. 
 And thus the greatest curse of man's great sin, 
 AVhcn mine and thine in land did first begin, 
 And from that time the abject state we see 
 Has been entailed on man's postcritj'. 
 For is it not well known the frozen soul 
 Will ever grind his serfs Avithout control? 
 With adamantine hearts and vulture claws 
 They seldom feel a sense of social laws. 
 Eut there are duties which the just man sees. 
 That Avill his conscious obligations please. 
 Which are to share his substance, and impart 
 To those in need and with a grateful heart; 
 Such are the feelings that would mcl' orate 
 These curses known in what's called civil state. 
 Then ought not merit ever be the plan 
 By M'hich reward is rendered xmto man ? 
 Such would real justice spread to give man food, 
 And crush that sordid vice to all that's good. 
 But 'tis suflicient what avc here now pen. 
 That selfish mortals will our views condemn ; 
 ]{ut he whose soul's enlarged with love of man, 
 AVill sanction and siipport that sacred plan, 
 Founded in those gi'cat universal laws. 
 As all things show in that great sov'reign cause. 
 Witli these impressions, we would fain to ask 
 If there's no right to show that hidden mask 
 

 
 98 ORIGINAL POETRY. 
 
 Which has obscured the sight, that all may see 
 "Wlio are the friends of real humanity ? 
 There are some few, but are but few indeed. 
 Who stand witliin the gap in every need, 
 Seeking out objects whom they find distressed. 
 To fill their place according as they're bless'd. 
 These are the friends of man who see the cause, 
 Opposed to justice and all social laws ; 
 But 'tis a task ungracious to declare 
 The curse of those who grasp the lion's share. 
 But we will venture to pursue our Avay, 
 And stick to honest truth without dismay, 
 Since our sole aim is but to meet and fight 
 With moral weapons, which are all men's right. 
 But, if found wrong, to show we are sincere. 
 In sackcloth and in ashes will appear, 
 And no more will disturb the sweet repose 
 Of those who slumber on their beds of rose. 
 But we'll retrace our ways and thus repent 
 Of these our devious paths, and be content 
 To mind our own"^^ concerns, and ever pause 
 Ere we presume to trace effect from cause. 
 
 * Such, is sometimes the kind of language of some who live uncon- 
 cerned on the poverty and the oft neglected part of industrial society. 
 But the schoolmaster is now somewhat abroad, and having broken the 
 seals of his book is now on the alert and cutting do-mi with his powerful 
 and immerciful weapons the ponderous barriers to knowledge and happi- 
 ness. May he ere long consummate his great and glorious mission, and 
 thus fulfil the \mivcrsal laws of God and nature, as was originally de- 
 signed when the world first began, which was for the good of all man- 
 kind, and not for any selected or elected part of creation, while the other 
 part were to feed on faith and forlorn hope without examples in those 
 who recommend sucli kind of subsistence to sustain the functions of 
 human nature. 
 
 QUESTION. 
 
 Who have the ehiefest right to nature's fruits, 
 
 But they that cultivate the ground ? 
 
 Yet all their lifetime, though they sweat and toil, 
 
 They frequent are in destitution found. 
 
 Is this the kind of justice man should praise, 
 
 When nature and man's labour doth provide 
 
 For all creation as is all times seen. 
 
 And never are these blessings known subside ?
 
 ORIGINAL rOETUY. 
 
 IIEFLECTIONS. 
 
 But all ye reprobates that dare assume 
 
 To doubt our special call, though we consume 
 
 The choicest viauds of the earth, and then 
 
 Command your faith and patience with Amen ! 
 
 But knowledge it will soar upon the wing, 
 
 And will some day in consummation bring 
 
 ^Mail's great deliv'rance from his abject state, 
 
 Which some declare was first decreed by fate, 
 
 Although this kind of fate was first designed 
 
 By man's injustice to subdue mankind. 
 
 But hope's fruition will some day take place, 
 
 When man will see his lengthened out disgrace, 
 
 W^hich by neglect to seai'ch the causes out. 
 
 Has been entailed by what he brought about ; 
 
 Since nature first, and then real social laws, 
 
 Did ever give man right to search the cause 
 
 Of all the evils he is made sustain 
 
 Throughout his days in misery and pain. 
 
 Has not this curse prevailed by man o'er man. 
 
 But by a sordid and ungrateful plan? 
 
 And thus has justice and real s} mpathy 
 
 Been made a farce against humanity. 
 
 Since man is taught he was first made to toil 
 
 For those who were decreed to share the spoil, 
 
 And none should dare enquire why such should bo, 
 
 Though everything in nature's laws Ave see 
 
 Are found in such profusion, yet man's told 
 
 That sometimes God his blessings doth withhold. 
 
 If this be true, then would it not appear 
 
 In all we see around most plain and clear. 
 
 That He who formed the world and placed man here, 
 
 Did not intend that ;dl should fairlj'' share. 
 
 Such are the doctrines taught, and ever will. 
 
 While man submits his senses and stands still, 
 
 Then whcrc's the cause of sucli groat curse ^yc see, 
 But in the frequent practice of mankind ? 
 They who by love of Mammon, aa well known, 
 Will starve the body and prostrate the mind.
 
 100 ORIGINAL rOETET. 
 
 And fails to soar above liis abject state, 
 But rather would submit and meet his fate. 
 And thus believe that all we sec around 
 Was ever meant man's senses to confound ; 
 Such is what man is told should be believed, 
 And with submissive faith should be received. 
 Thus do the world prostrate their intellects, 
 And take for granted all they're told are facts, 
 While they submit themselves, as we may see, 
 To soul-bound chains and loss of liberty. 
 And thus is stayed the progress of the mind. 
 Till man can see what was at first designed. 
 And then he will find out that knowledge can 
 Again restore the world to that great plan 
 Which nature's God designed at first should be, 
 And all around confirms this first decree, 
 Thus what all serfs and slaves are knoA^m sustain, 
 Was ever toiling but for other's gain. 
 . Such was entailed but by a selfish cause. 
 Then handed down and now called social laws ; 
 And thus the best of mankind are made slaves, 
 And then, unpitied, finish in their graves. 
 
 dDtt tjiB Natural d^ijtialiti| nf nil 3fiankinii. 
 
 (blank vekse.) 
 
 Has nature's laws distinction made in man ? 
 Were not mankind, without regard to birth. 
 Formed of materials everywhere the same, 
 And subject equally to nature's laws ? 
 Is not our blood, and all within us found, 
 Alike dispensed by that Almighty power 
 Which made the world without respect to men, 
 Or that vain pomp and pride they oft assume ? 
 Does fever, gout, or other ills prevail 
 More in a cottage than on Eoyal thrones ? 
 Does moral power or intellect descend. 
 And thus entailed for ages long to come ?
 
 Ol:l(.;l-\AL POKTRY. 101 
 
 No ! if we look around do wc not sec 
 The curses long sustained o'er all tlie world ? 
 Thus intellectual light and moral worth 
 Arc sat aside and ti'eated Avith disdain, 
 While the mere bauble counterfeits so prized, 
 Are gaudy stars and belts and robes of State, 
 I'o bolster up the systems long been known, 
 And have been carried on for sordid gain. 
 Such is the social compact which commands 
 !^^an's true devotion, and sliould ever raise 
 His admiration as he's frequent told, 
 With his devotion and unfeigned praise. 
 Eut there's an era will some future day 
 Expand man's latent mind, when he Avill see 
 The length of time the world has been so gulled, 
 And then made slaves and lost their liberty. 
 
 llErLECTION"S. 
 
 The want of knowledge ever was the cause 
 
 Why mankind suifered by unequal laws. 
 
 Since, if instructed, they could then with ease 
 
 Conquer their just rights any time they please ; 
 
 Thus moral sense in man of being right. 
 
 Oft daunts his foes and piits them all to flight. 
 
 Then why not raise such standard in a cause 
 
 Of those inherent rights in nature's laws, 
 
 And send throughout the world that man no more 
 
 Shall be the abject serfs which they before 
 
 Have been made subject, till they have been found 
 
 But the mere slaves to cultivate the ground. 
 
 Then would we ask the reasons why mankind. 
 
 Who till the gi'ound, should not sufficient find, 
 
 Since was it ever seen that nature's God 
 
 AVithliolds from those that toil most ample food. 
 
 Or if this partial curse we cannot trace 
 
 To man's neglect, which brought his own disgrace, 
 
 And thus he has been made, like Baalam's ass, 
 
 To live on brakes and thistles or to fast. 
 
 But if this be not true what wc declare, 
 
 Or that all labour ought not even share
 
 102 OllIGINAL rOETRY. 
 
 Such fair proportion as was first designed, 
 Without respect to any caste or kind, 
 Then Avill we own onr errors, and confess 
 That nature's hiws ne'er meant all men to hless. 
 
 ii5|iiittil iifftrrHrrs far Inlntinu of l^ljilnsnjilicrs ml 
 
 "The supposed difference between a white and a black 
 slave is considered to be in favour of the latter. The black is 
 born free, bvit made a beast afterwards; the white man is 
 born a slave Avithout birthright ; he has his freedom to gain, 
 the State disowns him, he is not provided for like the black, 
 and he is prevented from providing for himself; work is given 
 him as a favour by those who work not themselves, and his 
 spiritual masters tell him that it is the will of Heaven that he 
 should suffer thus, and lawyers tell him that the injustice is 
 law." 
 
 And thus have Hobbs and Calagula said 
 
 That power alone is right o'er ev'rj- clime. 
 
 And that the weakest, should they dare resist, 
 
 Shall be made subject to a penal crime. 
 
 But should the weaker by some accident. 
 
 Or any other cause, aiTive at strength 
 
 Sufficient to repel a reigning power. 
 
 Then what was right before is wrong at length. 
 
 Such ai'e man's rights while moral pow'r is nought 
 
 But crotchets swimming in disordered brains ; 
 
 Thus truth and righteousness are but mere dreams 
 
 With those who think of nought but sordid gains. 
 
 This will continue till the world can see 
 
 That those who live in luxury and ease 
 
 Will never yield a power which they can hold. 
 
 Or ever slack the reins e'en by degrees. 
 
 Then what are duties mankind owe themselves, 
 
 To rectify the wrongs they may endure,
 
 ORTOTXAr, rOKTTlT. 103 
 
 But to apply that well-known sov'rcign balm, 
 
 Ere they can ever hope to meet a cure. 
 
 Such is a question ■\\'hich may be resolved 
 
 Without the help of Euclid for a guide, 
 
 Which seems when mankind act with one accord, 
 
 And for themselves determine to pro^dde. 
 
 Thus such fraternal love, if well infused 
 
 Into the souls of nations long oppressed, 
 
 Is but the source alone that ere was seen. 
 
 By which the world was ever seen redressed. 
 
 I^ut how shall such take place when tp-ants say 
 
 They will enforce their pow'r, or how can they 
 
 Maintain the only law by which they thrive, 
 
 By crushing social life and liberty. 
 
 And thus are nature's rights by tyrants thought 
 
 Mere ideal crotchets floating in the brain. 
 
 And ouglit not ever to be centered there. 
 
 Or be compared with that of present gain. 
 
 Such will continue while mankind ai'e taught 
 
 That moral justice is a minor thing 
 
 To all such creeds and dogmas handed down, 
 
 "Which man is told will his salvation bring. 
 
 But faith and hope anticipates a time 
 
 Of man's deliv' ranee from his abject state, 
 
 Which has so long subdued his mental powers, 
 
 And render' d him a slave to his own fate. 
 
 (^\i tljt nparrnt Snrnnststninf nf iMi mitjinttt €>m^t 
 
 All Isaturc shows such great and sov'reign power, 
 
 As fixr exceeds the scan of human mind, 
 
 And though this power is far beyond man's thoughts, 
 
 Yet doth it pour its blessings on manldnd. 
 
 But pride and prejudice are known dispute, 
 
 And dare to question all created laws, 
 
 And thus deny that nature's origin 
 
 Did ere take place from any first great cause.
 
 104 ORIGINAL rOKTRY. 
 
 Is uol this strange and inconsistent too, 
 That man should doubt of what he sees and knows 
 Through every moment of the life he breathes, 
 And then dispute all cause from whence it flows. 
 Come let us view with sound reflecting minds. 
 That we may thus perceive the way we can 
 Convey our thoughts to find that Being oxit 
 Who governs by such great unerring plan. 
 Suppose we see formed by mechanic art 
 A human figure made of brass and steel, 
 That veins and art'ries are within it placed, 
 And govern' d by a grand and master wheel. 
 This figure, then, shall walk around the room. 
 Then take a chair and play a game at chess ; 
 A\'^ould you then doubt the wondrous art of man, 
 ( )r Avoiild you not such great display confess ? 
 ] f such realities are seen and known. 
 And not disputed, though not understood, 
 Then why should man a greater cause denj'', 
 (Since all we see around shows nature's God ? 
 The chiefest difl''rence which is seen and known 
 Between the art of man and Pi'ovidence, 
 Is that while one sometimes appears remote, 
 I'lie other strikes immediate on the sense. 
 Thus when reflecting minds consult the way 
 How planets move around immeasured space, 
 And without error manifest the truth 
 That there's a power of Providence and grace. 
 Why then should man assume to think or doubt 
 That chance alone could regulate and move 
 Unnumbered worlds revolving round the sun, 
 And then attempt a negative to prove. 
 What can be wanting more to testify 
 Rome overruling power that's seen and known. 
 Supplying all the wants creation needs, 
 Yet are there some a first cause ^^'ill disown. 
 But mental evils oft afilict mankind, 
 And fevers follow which distract the brain, 
 Wliicli operates on those susceptible 
 Of such afflictions doctors term insane.
 
 OKTGrNAL POKTTtT. 105 
 
 Thus some real social friend of mental power 
 
 "Who could associate his thoughts and bring 
 
 Within a focus, and could rectify 
 
 The crudities which to the cran'um cling ; 
 
 Such might restore the suff'rer to a state 
 
 Of sound reflection, thankfulness, and praise 
 
 For all those blessings ever seen around, 
 
 To prove a Providence in all its ways. 
 
 Then ought ingratitude absorb man's soul, 
 
 AVTien all we see most plainly shows a cause 
 
 Of some great sov'reign power, which first designed 
 
 That never-failing good by nature's laws.* 
 
 * Although the Author of Nature has bountifully provided for uni- 
 versal creation, yet the selfish insanity of man has too frequently per- 
 verted these blessings, even when there is no kind of reason for believing 
 they will ever stand in need. Then does not such propensities show 
 there must be symptoms of real mania operating over a portion of those 
 who claim to be living in social and civilised society, as well as in Chris- 
 tian community ? Yet is not this diseased influence gradually prevailing 
 and showing its devastating power according as riches accumulate, so as 
 to astound all real moral philosophers and philanthropists at such sights 
 as the supreme adoration of the Golden Calf exhibits ? Why do not all 
 reverend conscience keepers more frequently " Cry aloud and spare not" 
 at this besetting sin of everlasting money grubbing, rather than continu- 
 ally be spouting about inexplicable creeds and dogmas, as essential for 
 the future salvation of mankind. But 
 
 ! glorious flesh-pots, solace of the soul, 
 
 Which we so find are under our control. 
 
 While faith in dogmas we know well don't give 
 
 Such knowledge of the way that we would live. 
 
 But there's an era seen among mankind. 
 
 That will some day prevail upon their mind, 
 
 And will emancipate the world and cause 
 
 Man's great deliv' ranee from his soul-bound laws. 
 
 And thus some future time the world will see 
 
 The way they lost their mental liberty. 
 
 And then they will no more submit to power 
 
 That stullifies the mind but to devour. 
 
 Such systems will continue while man's thought 
 
 Is circumscribed, and he is sold and bought, 
 
 Then made an abject slave without a mind. 
 
 But to assist to gull and cheat mankind. 
 
 Yet man sometimes perceives how came to pass 
 
 That he submitted like a docile ass, 
 
 P
 
 106 OEIGINAL POETET. 
 
 (iDu ^alititnl (lE^nmiiitintt tlirnngli Mm Erprmutfltian. 
 
 Of what avail is legal right, 
 
 If man is crushed by power and might. 
 
 And nought but bribing infamy 
 
 Corrupts his soul and liberty ? 
 
 Why should vile traitors, in disguise, 
 
 Beguile man's heart with fraud and lies? 
 
 And thus betray the patriot's caiise. 
 
 Which sprang from those eternal laws 
 
 That were intended and designed 
 
 But to protect and guard mankind 
 
 From all the curses we oft see. 
 
 Which so concerns man's liberty ? 
 
 Then shall men dare to sacrifice 
 
 The love of country at a price 
 
 Which knaves set up to make a prey 
 
 Of those they plunder and betray ? 
 
 And thus to live and die base slaves, 
 
 Then some day sneak into their graves. 
 
 And thus the mem'ry of their name 
 
 Be handed down to scorn and shame. 
 
 Or shall a tablet of renown 
 
 Their honour and their praise make known r 
 
 That every patriot who comes neai', 
 
 In sympathy may drop a tear , 
 
 For virtues such as were confess' d 
 
 By honest men and ever bless' d. 
 
 Then rise from slumber, scorn the knaves,. 
 
 And all the hireling sordid slaves ; 
 
 Teach them a lesson they should learn, 
 
 What is their country's chief concern ; 
 
 Make them reflect and find the cause 
 
 What mankind feel from unjust laws. 
 
 And thus resigned his senses but for gain, 
 And" then he suffer' d his own curse and shame.
 
 ORIGINAL POETRY. 107 
 
 REFLECTIONS. 
 
 Ye pious pastors, will ye not come forth, 
 And deprecate vrhat has so long prevail' d ? 
 Alas ! for hypocrites and Mammon cheats, 
 "Why have ye not these curses more assailed ? 
 Do you not preach on faith and hope while here, 
 While oft ye leave those duties ye commend, 
 A ad seek the substance of material things, 
 "Which you pretend should be by man condemned ? 
 Thus pure religion oft is sat at nought. 
 As but delusion of a mind diseased, 
 And much inferior to the substance which 
 Is too oft found mankind are better pleas' d. 
 But this hypocrisy will some day fail, 
 And all its schemes will have its time and pass, 
 "U'^hen man will see his abject state, and then 
 He will no more be made a burden' d ass. 
 This time is rolling on as knowledge flows, 
 AVhich will diffuse such light as man shall see 
 The only cause he has been bound in chains, 
 And then he will obtain his liberty. 
 
 Kings are but men, as other mortals are, 
 And moved like other men by joy and fear. 
 They're seldom pitied in their regal state, 
 But sometimes subject to a people's hate. 
 Are not the parasites, with froiiy cant. 
 At all times crawling for some royal grant ? 
 Fawning tliey kneel to kiss theii* monarch's hand, 
 Or any other part could they command ; 
 A gracious nod or smile, and then could spring 
 Into a suug berth from their gracious king. 
 Has not such oft been known around a tlu'one, 
 To be annoyed and seldom left alone
 
 108 OEIGINAt, POETBY. 
 
 By beggars clerical and beggars civil, 
 
 Who wait for sops to preach or fight the d ? 
 
 Since oft is known a curtain is behind 
 
 The throne of kings, which sways the Eoyal mind. 
 
 Thus merit, gen'us, virtue, or renown. 
 
 Have not oft met with favours from a crown, 
 
 But have been sat aside and disappointed 
 
 By men oft seen around the Lord's anointed. 
 
 Has not such practice oft been seen by those 
 
 Whose duties ai'e to stop man's sordid foes, 
 
 And teach them lessons they should understand, 
 
 How can be made a more eiFectual stand 
 
 Against such power derived from unjust laws, 
 
 Which sinks all moral right vrithout a cause, 
 
 And renders mankind serfs upon the soU, 
 
 Nought but for those who long have shared the spoil. 
 
 EEFLECTIONS. 
 
 But there's an advent coming when man's soul 
 
 Will find deli v' ranee from his mental chains, 
 
 Which have so long enslaved the minds of those 
 
 Whose chiefest worship is for Mammon gains. 
 
 Why should man ere assume a right o'er man, 
 
 In any country where injustice reigns. 
 
 Or where man's told he's nought but to submit, 
 
 E'n though he may be bound in servile chains. 
 
 But as the mind expands so truth will spread. 
 
 When but mere power o'er serfs and slaves will cease, 
 
 And that great advent just men hope to see 
 
 Will be restored to harmony and peace. 
 
 This consummation, as the mind expands 
 
 Will be more seen, that nature's God provides 
 
 Tot all creation all that is required, 
 
 And that his constant goodness ne'er subsides. 
 
 Then whip thy horses and thy asses too, 
 
 And put thy shoulders to the wheels, and then 
 
 By thine exertions thou may be released 
 
 From out the slough, and then may soimd Amen. 
 
 Since He who blesses those that help themselves, 
 
 Has by his sov'reign will ordained that man,
 
 ORIGIXAL 1'0ETJ{V. 109 
 
 T^y his own power of niiud, shall cousummulc 
 His own redemption by so just a plan. 
 
 r.EFLECTIOJTS. 
 
 'Tis man's neglect has made him long endure 
 "Wliat he has ofttiraes met without just cause, 
 Which makes all serfs and slaves upon the soil 
 Against all moral rights and social laws. 
 This will continue till the Avorld can see 
 What is the only cause of that they feel, 
 Which may be traced into the souls of those 
 Wliose hearts are cased in nought but cidlous steel ; 
 Since all we ever see o'er ev'ry clime 
 Proves nature's laws were founded on a plan, 
 To give to all mankind, without respect, 
 A full sufl3.ciency for every man. 
 Then why should base ingratitude assume 
 That some were fii-st decreed nought but to toil, 
 Wlaile others they were meant but to consume 
 The best* of nature's fruits o'er ev'iT soil ? 
 
 * Were all those who bear the curse said to be entailed on them to 
 cany some unmistakeable branding mark of being the reprobates or 
 serfs of the soil, then that would settle all disputes about who was first 
 decreed to wear the badge of serf and slave. 
 
 " But to determine who the badge shall weat 
 Is vile assumption, when it is declared 
 Whatever is is right ;" and thus all serfs 
 Should bo content with what to them is shared. 
 
 These are the doctrines which some of our spiritual teachers are 
 known to deal out, which, if proved by all the bearers of the curse of 
 reprobation, that God ever made distinction among mankind in the dis- 
 tribution of nature's blessings, then this curse ought to be acknowledged 
 and submitted to with patience and resignation. But 
 
 The time will some day come and will be seen 
 
 What are man's duties, and he will submit 
 
 To all such laws as were at first enjoined, 
 
 And not to power which force and fraud thought fit. 
 
 But why should mortal men assume a right 
 
 To dictate unjust laws, and then demand 
 
 Implicit faith from any other men, 
 
 But by mere power rIodlg of their command ?
 
 110 ORIGINAL rOETKY. 
 
 dDn a €fli Cnllurtnr, 
 
 fri/o had his Money Bag snatched from his hand, and the Thief 
 escaped detection. 
 
 One day Young Jerry took his rout 
 
 Near Eethnal Green to find 
 
 A gudgeon worth his picking up, 
 
 Such as would suit his mind. 
 
 It was not long before he saw, 
 
 Approaching near the way 
 
 Where Jerry watched, with anxious care, 
 
 To grab what "«"ould him pay. 
 
 Now W — Us, the tax collector, came 
 
 With bag well filled with ore. 
 
 When Jerry he began to thmk 
 
 He'd tiy if grapes are sour. 
 
 And then he cross'd right o'er the way. 
 
 While looking round about, 
 
 To twig if anj- leaks were near, 
 
 Who would put him to rout. 
 
 And having satisfied himself, 
 
 He up to W — lis did steer, 
 
 And, with a sudden snatch, he hooked 
 
 The bag and got off clear. 
 
 A question after this arose, 
 
 Where Jerry was one night, 
 
 If such be just, then what man eats and drinks, 
 And all he ever wears may be the same, 
 To which he should submit and never doubt 
 If he would but avoid his teachers' blame. 
 Since man is told to render Coesar's due, 
 "Which all good subjects ever think is right. 
 Should they be ruled by laws of their own choice, 
 And not by power derived from nought but might. 
 Thus should mankind require to know whence came 
 Such sacred origin SS Caesar's laws, 
 Then they may rest assured, without a doubt, 
 That nought but good of man was Caesar's cause.
 
 ORIGINAL POETRY. Ill 
 
 To ask who were the greater thieves 
 
 In sound reflector's sight. 
 
 They who dare snatch by partial laws, 
 
 Without a public leave, 
 
 Or he who snatched the bag away — 
 
 "Which was the greater thief ? 
 
 This was a knotty point to try. 
 
 And many a pro and con, 
 
 lleplete with wit and eloquence, 
 
 The case it did prolong. 
 
 Some said that, in a civil state, 
 
 All laws should be obeyed. 
 
 And eveiy tax that is enjoined 
 
 Should passively be paid. 
 
 But little Philo he declar'd 
 
 His friend who had spoke last, 
 
 Must have some crotchet in his head. 
 
 Which ought not to be past. 
 
 For what has man to do, said he. 
 
 Should laws unequal be, 
 
 And power exacts, without consent. 
 
 From a majority. 
 
 Since moral reason ever says 
 
 All laws they should be pure. 
 
 And justice says no other laws 
 
 No countiy should endure. 
 
 Thus did the question circle round 
 
 The board of festive glee, 
 
 And little Philo he declared 
 
 What he thought sophistry. 
 
 And charged all those as but mere cheats. 
 
 Whoever they may be. 
 
 That snatch, without a public leave, 
 
 Man's cash or liberty. 
 
 STRICTURES. 
 
 Have we not been told that mankind are virtually veprc- 
 seuted, but have not the North Americans rectified such mis- 
 take, by conquering for themselves, by their own power and 
 perseverance, the rights which they now are in po!»se8sion f(\,
 
 112 ORIGINAL POETRY. 
 
 namely, representation* for all men of mature age, and thus 
 was settled the absurd and vicious attempt of the want of 
 sufficient knowledge, &c., which, had it continued, would, in 
 all probability, have perpetuated their bondage to the present 
 period, in defiance of the laws of nature and the moral rights 
 of universal mankind. And thus 
 
 The Frenchman says rheumatic pains 
 
 Are very much like gout. 
 
 Although the latter pinches most, 
 
 And is much worse to rout. 
 
 For if 5*our fingers in a vice, 
 
 And you but slightly squeezed, 
 
 Then such is like rheumatic touch. 
 
 From which you may be eased. 
 
 But if yon are all over pressed, 
 
 Then what you feel is gout. 
 
 And if you are tonnented long. 
 
 Then worse it is to rout. 
 
 Since, if ycu seok no antidote. 
 
 It ever will endure. 
 
 And make you sufi'cr all your life 
 
 When you seek not a cure. 
 
 Thus why should you not tiy some way. 
 
 Such as would extirpate 
 
 The pains you have so long endured, 
 
 And thus improve your state. 
 
 For do you not know Hercules 
 
 Would not help him who failed 
 
 To put his shoulders to the wheels, 
 
 And move that which prevailed. 
 
 Thus faith and hope should issue join 
 
 With your own power, ei"e you 
 
 Will find deli v' ranee from the pains 
 
 Of what is yours to do. 
 
 * There is an unjust exception to thia by witliholding from the 
 coloured natives that which the white possesses, which, in the estimatiofn 
 of all just men, is a palpable reproach and scandal to humanity and all 
 pretended civilised nations, but more particularly to a country professing 
 to be governed by real democratic institutions. But, like other countries 
 where they fail to enforce the true principles of their institutions, then
 
 ORIGINAL rOETRT. 113 
 
 dDii tjiB eliiJEst CnnMtinii nf tji? grrnt jinrt nf (^T^m- 
 im |nriftt( utjin Cttltinntr i\)t Inil. 
 
 Wlien serfs and slaves they feel oppression's rod, 
 And nought but love of pelf pursues its course, 
 Then oft the ties of civil life are gone, 
 And man again returns to nature's source. 
 Such is a truth, and too well seen and known 
 In those whose chiefest object is to thrive 
 On labour's wrongs, by which they make their gains, 
 While serfs and slaves arc scarcely kept alive. 
 Has not such long prevailed, and is now seen 
 In its full practice everywhere around, 
 That some may hoard or glut throughout their lives 
 From wretched, half-starved serfs, who till the ground. 
 Look round, and see the splendid mansion near 
 The mud- wall hovels where the poor reside. 
 And then reflect on what is oft sustained 
 To glut such pageantry and pompous pride. 
 See the huge buildings which are occupied 
 By dogs and horses round these mansions, where 
 Industry pines in want and wretchedness, 
 "Withoxit the least of hope man's heart to cheer. 
 Then where is seen that gratitude and praise 
 "Wliich springs from social life or love for man ; 
 If man himself neglects to imitate 
 The God of nature's universal plan ? 
 
 are they ever in danger of future consequences by their supineness and 
 neglect, since tlie corruptions of those who are immediately benefited by 
 such neglect will ever join issue with those who would sacrifice civil and 
 religious liberty, when it answers their purposes so to do, for pecuniaiy 
 . interest. 
 
 This curse will last 'till sound instruction gives 
 Such moral power, as man shall plainly see 
 The causes wliich retard his happiness, 
 And then he'll rend his chains of slavery, 
 a
 
 114 ORIGINAL POETRY. 
 
 And are not hypocrites oft seen invoke 
 A God of mercy, and assume to send 
 Their aspirations to a throne of grace, 
 That He who reigns supreme will them defend, 
 And grant them blessings which they oft declare, 
 That of His goodness they ought not to share ? 
 Thus, with such cant on their polluted tongues, 
 They dare that power whom they pretend to see 
 Looks down on man, and vnth. an awful voice 
 Requires of them the cause of misery. 
 But there's a future day that will appear. 
 Which, in its progress, will most surely cure 
 That grasp-all vice Avhich has so long prevailed, 
 And then will man no more his curse endure. 
 This era is approaching, and some day, 
 As arts and science flourish, will propel 
 Man's great deliv'rance from his abject state, 
 And thus break down his long degraded spelL* 
 
 STRICTIJRES. 
 
 Is not the worship of Plutus too frequently seen to be the 
 overwhelming object of devotion, which is known to block up 
 the avenues to benevolence, and also the souls of those whose 
 imperative duties are to support and defend suffering huma- 
 nity. Since the God of natiire ever distributed his blessings 
 indiscriminately, and thus it is the duty of all teachers of the 
 Christian religion to declare explicitly what arc the laws of 
 universal Providence, and not spend their breath about creeds 
 and dogmas rather than preaching on the laws of humanity, 
 which is a mere farce, and answering no other purpose but to 
 impose on the credulous and superstitious part of mankind 
 aboi;t right faith and wrong faith, which will continue to pre- 
 vail till ignorance ceases to be the mother of devotion, and 
 
 * Is it not too well known that want and wretchedness ever did 
 create crime ? If such be true, then why not fix it on those from 
 whom it first originated, viz., those who never find hounds to their ac- 
 cumulations, while their souls arc cased against distribution, since the 
 miser we are told is the worst of all thieves ? he robs himself, he is despi- 
 sed in this world, and damned in the next.
 
 OKIGIKAI, I'OKTRT. 115 
 
 faith ceases to be recommended as more important than prao- 
 ticiil duties. 
 
 Aiiri sacre fames. 
 *' The accursed appetite for gold." 
 
 Where'er 'tis found a priesthood live on faith, 
 And by their actions show they are sincere, 
 Then is the time arrived for none to doubt 
 That suhdittdes for food are plain and clear. 
 8uch are the doctrines which arc frequent taught, 
 Against the laws of nature and of God, 
 Since what we see around most amply proves 
 That there is ever known sufficient food. 
 And thus 'tis man alone, not Providence, 
 Who so perverts those never failing laws 
 Which over all the Avorld supply man's wants, 
 From a paternal, never failing cause.* 
 
 * Is it not sometimes declared tbo best gift of God to man, viz., his 
 reason, is carnal and devilish ? yet it is acknowledged that by his reason 
 ho is distinguished from all other animals of creation, and which we arc told 
 makes him responsible for his conduct, and thus it may be allowed that 
 man is the noblest work of God. But should wo be in error when making 
 such assertions, then is it not the duty of all our teachers to endeavour 
 to correct all such errors, and, when convinced, then all those who are in 
 error ought to acknowledge their obligations with gratitude and thank- 
 fulness. 
 
 Is it not cheat and fraud when men declare 
 That nature's God withholds his blessings, when 
 Throughout the world all things most plainly show 
 Sufficient food for universal man ? 
 And thus 'tis base ingratitude to think 
 That Providence denies its first great cause, 
 Since, what is ever seen throughout the world. 
 Does ever prove these never failing laws. 
 And thus 'tis man alone, by fraud and power, 
 Whose glaring infamy we know and see, 
 Is ever seeking to enslave the world. 
 Against all moral rights and liberty.
 
 116 OKIGINAL POirrKY. 
 
 (!De string a immkr nf tgritulttiral fakurn's 
 (finigrfltiiig tn Jlnrtjj %mxm 
 
 Im the Ship Alfred, they not being able to procure in their oivn 
 Native Country sufficient Food to heep them in existence, Sfc. 
 
 Alfred the Great, in hist'ry's page is seen, 
 
 Eever'd for virtues such as seldom known, 
 
 A patriot dear as ere a sceptre swayed, 
 
 Wlio reign' d in majesty with real renown. 
 
 This monarch saw that all the power of kings 
 
 Was but a trust reposed in faith by those 
 
 Who held the right in nature and in God, 
 
 All tyrant laws and despots to oppose. 
 
 He knew that man, when first this world was formed, 
 
 Was meant by nature's laws but to be bless' d 
 
 With all that was congenial to his rights. 
 
 And not by power and might to be oppress'd. 
 
 But has it not been seen, without regret, 
 
 A nation's scandal and without just cause, 
 
 Forcing from home the most industrious men 
 
 To seek for food against all social laws ? 
 
 Does not all nature everywhere supply, 
 
 With man's own labour, full sufficient food ? 
 
 If this be true, then are not civil laws 
 
 Oft made a farce against the laws of God ? 
 
 For if industry pines without a hope. 
 
 And serfs and slaves, who cultivate the ground, 
 
 Are ever suffering for the want of food, 
 
 And all their days in poverty are found. 
 
 If this be true, then what is wanting more. 
 
 But an unflinching press with honest mind. 
 
 That would restore what has long time been lost, 
 
 And thus ere long emancipate mankind? 
 
 This era, now seen dawning on the world. 
 
 Will, when matur'd, such splendour show around. 
 
 As shall dispel the clouds which blind man's eyes, 
 
 And rend the massive chains by which he's bound.
 
 OKIGI\AL I'OirniY. 117 
 
 When this transpires the world \\ ill stand aniaz'd, 
 
 And wonder how tlicy could so long endure 
 
 To bear their abject chains which they had worn, 
 
 Then reinstate tlieiuselves on laws more pure. 
 
 Thus guard their dearest rights from that which thrives 
 
 On such injustice as is but for gain, 
 
 And which by craft has long obscured man's sight, 
 
 And has entailed on him such curse and shame. 
 
 Is it not true, and long time has been known, 
 
 Where by supineness man neglects to see 
 
 How he by cheats and frauds has been subdued, 
 
 And so long has been found in slavery. 
 
 And this curse it will last, as hist'ry shows, 
 
 While man's experience testifies the same, 
 
 That man himself has too oft been the cause 
 
 By his neglect to stop his o^vn great shame. 
 
 But some day will take place, when man will find, 
 
 Tlie way he lost his moral rights, when he 
 
 Will see the sacrifice which he has made. 
 
 And lost his senses and his liberty. 
 
 STRICTURES. 
 
 What is it bxit forcing men from their native homes if they 
 are not suffered to obtain, by their labour, a sufficiency of the 
 necessaries of life, and when the laws of nature, with man's 
 labour, ever supplies most abundantly all things that human 
 natm'O reqnii'es. And thus, if all reverend gentlemen were 
 more frequently to point out the rights of mankind, as they 
 do their duties, then would they be performing their own 
 duties ; since rights and duties ought ever to go together, and 
 when they do not, then slavery, ignorance, and poverty must 
 prevail, and hypocrisy, misanthropy, and avarice will be para- 
 mount over all other considerations. 
 
 ! all ye pastors, show us if you can. 
 
 If God and nature's universal plan 
 
 Was not intended first for all mankind. 
 
 Without respect to any caste or kind ? 
 
 And should you prove your case, man should submit 
 
 To what is oft declared was first thought fit;
 
 1 1 8 OrJGIXAL POETlir. 
 
 But, in the absence ot our just request, 
 
 We must believe all serf's are m:.cli opprest. 
 
 But, open to instruction, we would learn 
 
 How j'ou can make it out man's chief concern 
 
 That they, throughout their lives, ought toil and sweat, 
 
 If others take their fruits without regret. 
 
 Come, then, and let us see these duties clear. 
 
 And if it be made out quite plain and clear 
 
 That God first made distinction in mankind 
 
 By nature's laws, in anything we find. 
 
 Then men will own themselves but serfs and slaves. 
 
 And will submit to meet in pauper graves. 
 
 Thus will they all confess 'twas not a trade 
 
 First made by men, their brothers to degrade, 
 
 The greatest number o'er the Universe, 
 
 And that but few escape tliis fatal curse. 
 
 Thus all Avho were so doomed shoidd freely say, 
 
 Such is real justice which they ought obey; 
 
 But should we be in error, then we will 
 
 Confess our straying thoughts, and will stand still 
 
 To know what are our duties, then declare 
 
 That nature meant not all alike to share ; 
 
 But we will wait to learn why some are found, 
 
 Nought but mere serfs to cultivate the ground. 
 
 But has there not been found among mankind 
 
 A thirst to staj^ the progress of the mind ? 
 
 And where this has prevailed, has not man's curse 
 
 Throughout the world been ever rendered worse, 
 
 Till long oppression has sought out a plan 
 
 Which renders justice unto every man. 
 
 Such would be social life without disguise, 
 
 And moral worth would then to honour rise, 
 
 While the great legions hanging on for pay. 
 
 Would to some other source direct their way ; 
 
 And thus the laws of God would tlien take place. 
 
 While man would rid himself of his disgrace.
 
 OntniXAL POETRY. 1 19 
 
 dDn liiptrstitinn nnii /niintifijjiii, Ku 
 
 AVilhin a narrow space the big-ot's Boiil, 
 
 Lies crusting in its shell ; 
 ]\ruch like a eloister'd monk who tells his beads, 
 
 To 'scape the pains of hell. 
 No mortal power can stay his abject thoughts, 
 
 But all is darkness where 
 The mind's absorbed in envy, and consigns 
 
 All others to despair. 
 Sometimes they say man's reason is a snare, 
 
 That all men are in blame 
 Who dare dispute whatever they set up, 
 
 Since such is vice and shame. 
 Wrapt in their fond conceits, they will not see 
 
 How dreams oft go for facts, 
 And thus they will not think they may be wrong, 
 
 Nor ever own defects. 
 Yet will they own that all men doubt and fear, 
 
 But they are ever right ; 
 And thus their passions so absorb their thoughts 
 
 From intellectual lig-ht. 
 Are not such sj-mptoms of a mind diseased, 
 
 AVhich turns the brain quite o'er, 
 And counteracts the blessings first design'd 
 
 By a great sov' reign power? 
 Thus do these victims feel their trembling nerves 
 
 Are oft convulsed with pain,. 
 A\Tiile all their movements show the havoc made 
 
 On their distracted brain. 
 And thus reflection fails to stay their rage, 
 
 Wlien they disdain to see 
 The right of all to differ as they please, 
 
 If they will not agree. 
 Yet they will sometimes own that all mankind 
 
 Have right to think and act. 
 As theii' own judgments may ])oint out the way. 
 
 And conscience may direct.
 
 120 ORIGINAL POETET. 
 
 But when they're prees'd to own that all men eir, 
 
 Then will they shift about, 
 And show the pangs which their conyiction feels, 
 
 That they are put to rout. 
 But still they cling to their fond reveries, 
 
 As inspirations pure, 
 And aU who dare dispute what they declare, 
 
 They will not them endure. 
 But, with their passions, they think piety 
 
 Condemns all those who don't believe 
 They are inspired direct from realms above, 
 
 Nor will theii' faith receive. 
 What can be done with such fanatic zeal, 
 
 "With those who scorn the laws 
 "Which nature's God, by reason gave to man, 
 
 To promulgate his cause? 
 That cause is moral and reflecting light. 
 
 To give man happiness. 
 As was dcsigu'd when first the world was form'd, 
 
 All creatures, but to bless. 
 Thus, when the spread of knowledge more prevails, 
 
 Then man's Ihnatic pride 
 "Will cease, and no more will distract his mind, 
 
 But reason be his guide. 
 And then will peace and harmony prevail, 
 
 According to the plan 
 First handed down to be promulg'd 
 For happiness to man. 
 Have not the creeds and dogmas of mankind ever engendered 
 fanaticism, and then by the mere passions of each others sect, 
 they will deal out damnation to others ? and thus is true reli- 
 gion made more like a Stock Exchange than the pui'pose ori- 
 ginally intended, which has been productive of the worst evils 
 that ever mankind were visited with by the legions of hypo- 
 crites and vampires of the earth, who live in luxuiy and ease 
 on the credulity and expense of the never ceasing toils of a 
 cheated and defrauded commimity, and such is the envy and 
 admiration of surroimding nations, which, in the nature of cir- 
 cumstances, will continue till the schoolmaster has much more 
 developed his system of genuine moral philosophy, when an
 
 ORIOINAL POETRY. 121 
 
 extinguisher ■wall put its stopper on the causes which have so 
 long prevailed to retard the universal spread of human happi- 
 ness. 
 
 Who will dispute that long time has been found 
 O'er all the world, in every clime around, 
 A host of crafty men who sought to fold 
 Tlicir sliccp within their pens for sordid gold ? 
 This well known practice will remain, till man 
 Can SCO the only way to stop the plan 
 Which has been carried on, as all may see, 
 
 Where C h and S te is known in harmony. 
 
 Such is a law for slaves : " could man but see 
 
 That his own conscience ever should be free, 
 
 Since all that's seen in nature everywhere 
 
 Shows HO distinction, but is plain and clear 
 
 That all things were created fii-st by Him, 
 
 For all that live and breathe and found therein. 
 
 And thus may be perceived that all mankind 
 
 Have equal rights in nature, as we find, 
 
 And nought but vice and ignorance will say 
 
 That all men have no right but to obey. 
 
 But sometimes we arc told men see more clear, 
 
 And by their thinking powers they need not fear 
 
 That mere despotic mind will ere again 
 
 Succeed, as has before, to such great shame. 
 
 Eut has not long experience proved mere power 
 
 Has oft been practised mankind to devour ? 
 
 And thus a check-string is the safest Avay 
 
 To fix on all who live on liii-eKng pay. 
 
 For is it not through want of moral thought 
 
 Throughout the world, that men are sold and bought ? 
 
 And thus when purchased, but for sordid gold, 
 
 Then are they not made slaves and arc coutroUei ?
 
 122 OMGINAL POETET. 
 
 DRAWN FROM EXPERIMENTAL KNOWLEDGE. 
 
 In ancient days, when Rome was in its prime, 
 A law was past wliich made a penal crime 
 If children were not taught by parents, where 
 The civil government possess'd the care. 
 Were such the custom now among mankind, 
 It would its advocates in many countries find. 
 And would produce a lasting good, and prove 
 That legislators sometimes rule by love. 
 Since oft is seen how parents they are found, 
 In every station everywhere around, 
 Who by indulgence of the weakest kind, 
 Retard the op'ning bud of infant mind. 
 See how the little urchin, while 'tis prest 
 With fond endearment at its mother's breast. 
 Biting the silly woman, who, with pain, 
 Kisses her darling till it bites again. 
 ! fie says mamma, will you serve mo so, 
 When this pet child deals mam an angry blow, 
 And pokes its fingers in its mother's eyes, 
 A certain sign mamma is wond'rous wise. 
 This child is now improved surprising fast. 
 That to a second stage of childhood's past. 
 He now sits roimd the table in a chair. 
 And in his scope is placed the china ware, 
 With other things aroxmd within his reach. 
 To give him priv'lege when to make a breach. 
 This little dear now stretches out to take, 
 With both its hands, the muffins and the cake ; 
 Down goes the teapot, out the liquid went, 
 But mamma hugged her boy and was content 
 To find her hopeful son no harm had got, 
 And all the damage but the broken pot. 
 The next progression was, the child perceived 
 A case knife near him laid, which he believed
 
 OKIGINAL POETKY. 123 
 
 Was placed for him as much as any other, 
 
 And thus he snatched it up and threw it at his mother. 
 
 But fortune favor' d this good woman now, 
 
 She met no harm and only knit her brow, 
 
 Then smUcd again, to let her darling see 
 
 That, when he pleased, he might have liberty 
 
 To throw the knives about, break cups and saucers too, 
 
 Or any other ware he liad a mind unto. 
 
 Thus did this child improve that, in three years, 
 
 Mamma began to feel some qualms and fears 
 
 AVhether or not that, when he older grew, 
 
 He would not give his parents cause to rue. 
 
 Eut this was irksome to reflect upon. 
 
 And thus she bid such fearful thoughts begone, 
 
 Knowing, or thought she knew, 'twas all the same, 
 
 That neither she or dad were in no way to blame. 
 
 Now this child trots about the liouse and shows 
 
 His art at tactics as he older grows. 
 
 And now and then he breaks a pane or two. 
 
 As such dear cliildren oft are known to do. 
 
 And sometimes when a pot is on the fire, 
 
 He feels a sudden impulse and desire 
 
 To see what it contains, that he may find 
 
 Some object worthy of his ardent mind. 
 
 But snatching ofi" the lid it tumbles down. 
 
 And scalds poor puss and flows the room around ; 
 
 But such are trifling faults, not worth a thought, 
 
 While this pet scion he no harm has caught; 
 
 Thus did this boy go on till sent to school. 
 
 To undergo some more methodic rule. 
 
 Now this dear creature found no mother near, 
 
 Wliich made him sigh and sob most wond'rous queer. 
 
 Not knowing what to do in his sad case, 
 
 To pine in silence or to meet disgrace. 
 
 But soon he thought he'd stay no longer there. 
 
 And then bawled out and cried for mamma dear ; 
 
 But finding he was checked in his desire. 
 
 He threw with rage his task-book in the fire. 
 
 And then began to kick and scratch and bite 
 
 iUl those who dared approach hiui to console
 
 124 OKIGINAL POETRY. 
 
 The sad afflictions which he met at school. 
 Thus doth false love, deriv'd from passion's sway, 
 Absorb reflecting sense, and steals away 
 The power of reason meant for parent's use, 
 Instead of cruel kindness and abuse. 
 But in the course of time this boy felt doubt. 
 If all was right what he had been about, 
 Then he resolv'd to view his conduct o'er, 
 And plainly saw it was in his own pow'r 
 To alter what was wrong, and thus he said, 
 " By blLnd indulgence I have been betrayed." 
 Thus, seeing round him quicksands, he began 
 To shape his conduct on a better plan, 
 And in a year or two this boy went on. 
 That all the other pupils he outshone ; 
 And in progressive. time he learnt so fast, 
 That to a classic school was after past. 
 Where he was taught to write as weU as speak, 
 In Hebrew jargon and scholastic Greek, 
 Which ofttimes fills the head with consequence, 
 And thus is check' d the spread of common sense. 
 But such was not the case with this shrewd boy. 
 Who studied men and things without alloy, 
 Determined to advance and gain a name 
 By such real science as oft leads to fame ; 
 When, in the course of time, with talents rare,. 
 And genius such as seldom to compare. 
 He ofttimes put to rout the rubbish* found, 
 Which so obstructs real knowledge all around. 
 Thus did this gem of science persevere. 
 That by soimd logic he would make appear 
 The way mankind are gulled and made the tools 
 Of such impressions ofttimes taught at schools. 
 But this rare scion would not condescend 
 To grow with bastard grafts, but to defend 
 
 * Eubbish held sacred by craft, for the purpose of subjugating the 
 world to passive obedience and non-resistance but for pecuniary interest, 
 and thus genuine moral philosophy is ofttimes retarded in its progress, 
 to the general happiness of mankind, and then is frequently recommended
 
 ORIGINAL rOETKY. \'2'> 
 
 That false philosophy with craft combined, 
 )Vhich spreads its evils o'er the luiman mind, 
 And makes machines of men in ev'ry way, 
 Who cringe and creep but for their hireling paj*. 
 These are the ways oft seen when there's no shame, 
 "Which leaves real honour but an empty name. 
 While creeping reptiles soar to power and take 
 That which is dear to man ere he's awake. 
 Then crash him with the power which they put on. 
 And thus is liberty and happiness then gone. 
 I'.ut nature's rights %\'ill sometimes rise again. 
 Then snap asunder such accursed chain. 
 And thus restore what had long time been lost 
 By man's neglect, and at so great a cost. 
 If we have strayed at all from that began, 
 Yet have we only traced the child to man. 
 
 by spiritual masters and pastors the benefits that will in future result 
 by submission topoveiiy and destitution, Avhich themselves are not known 
 iu setting the example, since tbey well know that faith and hope must 
 wait for fruition, while the solid matei'ial which all nature shows was 
 intended to support and keep in existence the functions of humanity. And 
 thus 
 
 Precept and practice are so far apart, 
 
 That one belong to thee, the other me ; 
 
 Which is most frequent known without a doubt, 
 
 From that experience which we know and see. 
 
 Thus when man's nature can subsist on faith. 
 
 Then is the time arrived its power to try ; 
 
 But, in the absence of sufficient proof, 
 
 No kind of faith -nill do for you and I. 
 
 Then why should man be ere insulted so, 
 
 When he who formed the world and gave mankind 
 
 Those blessings which are ever seen and known, 
 
 In such profusion and of every kind ? 
 
 Thus rights and duties should go hand in hand 
 
 And then no doubt mankind would shortly see 
 
 The great Millenium which is yet to come, 
 
 Which then would set all doubt for ever free. 
 
 But such great advent, ere it will appear 
 
 Should be first seen in practice by the men 
 
 Who recommends the faith which they set up, 
 
 Then all good Christians will repeat Amen.
 
 126 OEIGIXAL POETET. 
 
 And thcic havo left hini to pursue his course. 
 
 With admonitions not to make him worse; 
 
 But to regard what was at first designed, 
 
 Without res])ect to any caste or kind. 
 
 And if hy frauds and cheats he sees and knows, 
 
 Who are man's best of friends and who their foes, 
 
 Then he may better manage how to steer 
 
 From rocks and shoals which he may oft come near. 
 
 dDn a kit Eigjit Emrnili §m\ (during /ntjiEr. 
 
 A rev' rend Dean, of late pegg'd out, 
 Has shown what he has been about ; 
 His aWU is prov'd and has declar'd 
 What he by shearing sheep has clear'd. 
 Which is one hundred, fifty more, 
 Of thousand pounds tack'd to his store. 
 Sure he had thought that Old Mck Avould 
 Eeceive a bribe, and thus he could 
 Make such amends for all his sin, 
 As that to heaven he could steal in. 
 When wiU the world perceive the way 
 How they arc fleec'd and made a prey, 
 While those who toil from year to year 
 Are seen without a hope to cheer. 
 Such are the blessings which are found 
 In ev'ry priestcraft country round, 
 And this will last till man can see 
 The way to gain his liberty ; 
 Such way as rends the chains which bind. 
 And have so long oppress'd mankind. 
 This time will some day come, when man 
 Will see the grasping sordid plan 
 Which has absorb'd the soul of those 
 Who have been known to be man's foes. 
 They who dare make a trade of souls 
 Which are the ways knaves oft gull fools. 
 And thus do creeds and dogmas pass 
 While man is burden' d like an ass,
 
 ORIGIXAL POETRY. 127 
 
 And ever is content to trust 
 
 In what lie's told he ought and must. 
 
 These are the waj^s he sinks his sense, 
 
 And, thoughtless, takes the consequence ; 
 
 Thus over ev'ry clime is seen 
 
 How men are gull'd through what they dream.* 
 
 But there's some hope that they will see 
 
 The future way to liberty ; 
 
 Then will they find how they've been fooled, 
 
 And by their passions been controlled. 
 
 (^n tljp Ernsaning /ntnltirs. 
 
 When will pomp and pride and av'rice 
 
 Cease theii" curses o'er mankind ; 
 
 And no longer have dominion 
 
 O'er the body and the mind ? 
 
 The time will some day come when man 
 
 Will soar to such expanse of thought. 
 
 That his great curses long entailed 
 
 Will show the way he's sold and bought. 
 
 When this takes place the chains which bind 
 
 The soul of man will break, and he 
 
 ♦ Are there not numbers who are subject to dreams in the day as they 
 are in the night, and are not the materials ever furnished for such pur- 
 poses by those who batten on the credulity of mankind ? and do not all 
 other countries acknowledge this fact, save and except in each other's spe- 
 cial cases, where unerring wisdom has established its empire of infalli- 
 bility. And as to the spirit of the ancient Egyptian flesh pots ceasing 
 to prevail, or having any kind of influence over mankind to make them 
 repent, such is yet more hoped for than seen realized. 
 
 But yet 'tis true that there are some men found 
 Who are disposed to do what good they can ; 
 They who are known throughout their lives to lend 
 Their utmost means for happiness to man. 
 Thus 'tis but systems M'hich wc reprehend, 
 To purge the dross from that we know and see, 
 For which all moral men aspire in hope 
 Will be accomplished in man's liberty.
 
 128 ORIGINAL POETRY. 
 
 Will be restor'd to that first meant, 
 And thus regain liis liberty. 
 What are all tawdry stars and belts, 
 Which are so prized, as we oft see, * 
 When millions toil throughout theii' days, 
 And meet with nought but poverty. 
 When will a pure, unshackled press, 
 With its whole soul of honest mind. 
 Restore what has long time been lost 
 By craft, which has subdued mankind ? 
 May that great advent ere long come, 
 To bless all nations through the world. 
 And cure the curses long entailed, 
 That all may be by justice ruled. 
 Then would real merit meet reward, 
 And moral worth would then prevail, 
 AVhile tyrants would retrace their steps. 
 And no more man's just rights assail. 
 This social life will some day come. 
 And kindle in man's heart a flame 
 That wall subdue that long borne curse 
 Of base ingratitude and shame. 
 Then with new life and light would man 
 Perceive his rights, and arm himself 
 With all that power which reason gives, 
 To place injustice on the shelf. 
 And then mankind would see the way 
 That nature's God at fii'st designed. 
 Which all things plainly show was meant 
 But for the good of all mankind. 
 This era will some day appear, 
 And will frustrate the frauds of those 
 Who ever would prostrate man's mind. 
 And all reflecting sense oppose. 
 But there's a latent soul in man 
 • That plainly sees, but waits the time 
 When to advance and rend the chains 
 So long been known o'er cveiy clime. 
 This power of reason formed for man, 
 Will, as real knowledge shall take place,
 
 OHIGINAL POETKY. 129 
 
 Like to an overwhelming flood, 
 Will sweep away liie long disgrace. 
 Then will he soar beyond the power 
 Of all such craft, long been contrived 
 But to subdue the soul of man, 
 And then the spoils themselves divide. 
 Maj^ that glad time ere long arrive, 
 When shall be seen that welcome day 
 That shall be seen, throughout the world, 
 When moral justice bears the sway. 
 And then that real fraternal love, 
 Which was for all men first designed, 
 Be seen to floixrish and prevail 
 But for the good of all mankind. 
 
 Does not man's great propensity to avarice obstruct the 
 use of his reason and reflection, and thus have great numbers 
 been made subject to those whose religions are put on, that 
 with more facility they might impose on the credulous and 
 Tinwary part of the community, and thus the true distinguish- 
 ing part of religion, namely, that of humanity, is ofttimes 
 retarded in its progress to the universal happiness of man- 
 kind, and spurious and artificial spiritualities are too frequently 
 established instead. 
 
 Since faith in dogmas oft is orthodox, 
 And is received above all things beside, 
 Then teU us freely, ye reflecting men, 
 Why barb'rous creeds should mankind so divide? 
 And why discussion ever is proscribed 
 By power and might of man's despotic laws? 
 Which o'er the world is seen where'er we go, 
 And thus the love of pelf's the chiefest cause. 
 Did not all tyrants ever dread the light. 
 Lest frauds and cheats should not for ever last. 
 And thus are circumscrib'd the thoughts of men, 
 That they in mental chains may hold them fast. 
 And thus, ere that great advent can appear. 
 It must take place from man's expand of mind, 
 Since that appears to be the chiefest way 
 For universal good to all mankind, 
 s
 
 130 OEIGINAL POETKT. 
 
 But this grand era, it will not take place 
 
 While man cannot perceive that creeds were made 
 
 But for the fleecing sheep, not feeding them, 
 
 To carry on a merchandising trade. 
 
 Since is it not well-kno^vn the chiefest thing 
 
 That operates on man, as oft we see, 
 
 "Will still continue till it shall be found 
 
 What must result from laws of liberty. 
 
 But there is seen an era rolling on, 
 
 That will some future time disclose the plan 
 
 Which has for pelf so long been carried on, 
 
 Against the social happiness of man. 
 
 Thus do mankind submit to their own curse, 
 
 And bear their burdens like that docile thing 
 
 Of which we're told that one* did once rebuke 
 
 Old Baalam for his great besetting sin. 
 
 When first this world was form'd, we're told mankind 
 
 Possess' d the power to regulate their mind; 
 
 Since all things were before them but to choose, 
 
 And freely to accept or to refuse. 
 
 Yet are we told man's heart is to the brim, 
 
 So vile and so depraved with nought but sin, 
 
 That he no virtue feels, and thus will find 
 
 Such kind of mercy as damned all mankind. 
 
 But all we see around denies, and says 
 
 That God is much more just in all his ways 
 
 Than to condemn all men without a cause, 
 
 Ere they could think or know what were His laws. 
 
 * Baalam's ass, -we read, rebuked bis master, but not to any good 
 result ; and tbus, will not the moral part hold good should asses in the 
 present day be overburdened beyond their physical powers ? Then if all 
 expostiilation is sat aside, is there any other effectual remedy to lighten 
 their loads but to kick all the Baalama olf their saddles.
 
 OEIGrNAL POETET. 131 
 
 And thus it is to all of great concern 
 
 To know if there are duties they should leani, 
 
 Or that man is propell'd, and cannot steer 
 
 From such temptations as he may come near. 
 
 Come then and show us how men arc machines, 
 
 And all their thoughts and actions but mere dreams, 
 
 And thus they are propell'd without a will. 
 
 Like to a steam-loom or a water mill. 
 
 But all we see in nature shows a plan 
 
 Of imiversal happiness to man ; 
 
 For if we but reflect on what we see, 
 
 Will man be damn'd when he's no liberty? 
 
 But shall vain mortals, made of but mere clay. 
 
 Dare to dispute a master potter's way, 
 
 Should he be pleased to break his stock of ware. 
 
 Pots, crocks, and pans, and all that he comes near. 
 
 Such right wo would not doubt, but be content. 
 
 If but allowed from such laws to dissent, 
 
 When breaking vessels which this potter wi'ought 
 
 At such expense, ere to perfection brought, 
 
 And thus be thought a madman void of sense. 
 
 Who ne'er reflected on the consequence. 
 
 That he by caprice should destroy his trade. 
 
 And lose his labour and himself degrade. 
 
 But shall vain mortal man dispute the right 
 
 Of Him who dictates by His power and might. 
 
 But yet He ne'er did wrong, e'en though His will 
 
 Commands submission, while man must stand still 
 
 To see His attributes of love divine, 
 
 Damning all creatiu'es so resplendent shine ; 
 
 And then we should adore such glorious name 
 
 For cursing all men ere they knew what's blame. 
 
 Because we're told our grandma Eve was first, 
 
 WTio ere stole apples but to quench her thirst. 
 
 Then gave her husband one, which sealed the fate. 
 
 And damned all creatures to an endless state. 
 
 Except some few, who knew no reason why 
 
 That they were spar'd more than ought you or I. 
 
 And as for finite men, and their disputes 
 
 About a God of mercy's attributes.
 
 132 OEIGINAL POETKT. 
 
 Is nought but vtleness of the worst degree, 
 
 Since that was settled by a firm decree, 
 
 That no man should have choice nor lilerty, 
 
 But shall be damned without a right of plea. 
 
 This was ^e justice all mankind should know 
 
 A God of wisdom did to man bestow, 
 
 Then call it mercy that one half, or more. 
 
 Throughout all ages everywhere before 
 
 Were doomed to perish, as decreed by fate. 
 
 And this we're told is mercy and not hate. 
 
 Is this the kind of reason in a cause 
 
 Of civil life by any moral laws ? 
 
 For are not penal statutes to reform. 
 
 And not to leave man hopeless and forlorn ? 
 
 Is not man told to see his faults, and own 
 
 That by repentance he may then atone ? 
 
 But this is reason of the carnal mind. 
 
 Although the gift of Him who blest mankind. 
 
 But why should man assume that God gave laws 
 
 To guide his conduct, and support a cause 
 
 "Which was intended first for good of man, 
 
 And part of that great universal plan ? 
 
 Oh ! ye proud legalists, your great conceit 
 
 To think what you may do will ere have weight 
 
 With Him whose mercy is that you be sent 
 
 Where 'tis but useless ever to repent. 
 
 Since you must roast and broil, as you are told. 
 
 If you do not belong to our sheepfold. 
 
 Then why dare you assume God ever gave 
 
 Such laws He first intended but to save 
 
 The whole creation, and, without a curse. 
 
 In ev'ry age throughout the universe ? 
 
 Since if man's federal head did once receive 
 
 A perfect law of what he should beKeve, 
 
 But after that transgress' d, and thus he fell, 
 
 When his posterity was doomed to hell. 
 
 Then what, we ask, is dem,on power ? if He 
 
 Who gave man reason, but not liberty 
 
 To study moral laws and Providence, 
 
 Without a priestly threat of consequence.
 
 ORIGINAL POETRT. 133 
 
 "Were not these clap-trap schemes contrived of old, 
 
 To pound unwary men in their sheepfold ? 
 
 That those who do believe, if they should stray, 
 
 Their priests step in and bear their sins away, 
 
 At various prices silly mortals pay. 
 
 Such long have been the schemes of man's pretence, 
 
 By which the world are cheated of their sense, 
 
 And made submit to that which all men own 
 
 Was never understood nor could be known. 
 
 And thus may be perceived why men have fought 
 
 But for mere bugbears which they have been taught, 
 
 And nought but science, Avhen it spreads more fast, 
 
 Will rectify the present and the past, 
 
 And thus will he perceive where laid the cheat. 
 
 And then such schemes will man prepare to meet. 
 
 This time will some day come, when he will prove 
 
 That all Ave see is universal love. 
 
 Which ever was the same, and but to bless 
 
 The whole creation in real happiness. 
 
 But while man's passions stay this first design, 
 
 Which all we see shows meant for all mankind. 
 
 So long will man's curse last, and not give way, 
 
 Till he discovers how he's made a prey, 
 
 And then he'll wonder that he could not see 
 
 How, by neglect, he lost his liberty. 
 
 Is not all sLq a consciousness of having acted wrong ? if it 
 were not so, then why does not the curse of man also operate 
 on horses, oxen, sheep, etc., as well as on human beings? since 
 all generations from Adam never had the least to do with 
 anything of this original sin ; and thus if the moral laws of 
 society have anything to do with the laws of God, then the 
 veil that has long obscured genuiue religion will, as know- 
 ledge prevails, be duly appreciated. For do not all priests of 
 all countries (of course excepting our highly favoured countiy) 
 of tolerated Christians by Church and State united, condescend 
 to save us all if tee but pay Peter pence, which is, altogether, 
 but the trifling sum of a few shillings per annum. But has not 
 spolia optima been, and now is, the all-pervading influence in 
 all countries, with but very few exceptions, in Christian, Ma-
 
 1 34 ORIGINAL POETRY. 
 
 hometan, and Pagan countries alike, wherever any priestcraft 
 has by mere power established its empire over the intellect of 
 people, there has ever been the right divine claimed to dictate 
 whatever authority has been commanded, till mankind have dis- 
 covered for themselves the lengthened out time they have 
 submitted to those who have made a trade of religion for pecu- 
 niary purposes, which has been the history and experience in 
 almost every countiy. But Othello's occupation is now some- 
 what on the wane, and at a future period the proverb in all 
 probability will be, Avithout doubt, verified, namely, 
 
 Fruges consiimere. 
 " Men born only to consume food." 
 
 REFLECTIONS. 
 
 Some think the present age is far beyond 
 All former ages known among mankind ; 
 If this be true, how is it all around 
 That creeds and dogmas now control the mind, 
 Since is it not well known where'er we go. 
 In every clime throughout the universe. 
 That those who differ from each other are 
 Oft taught by priests to deal to them a curse. 
 Thus is a barrier fixed around man's thoughts. 
 While moral science, which creates the soul. 
 Is seen insulted and coerc'd by power. 
 But for mere lucre by a base control. 
 And such will ever last till man can see 
 That want of real reflection is the cause. 
 Which will continue till it is perceived 
 That true religion springs from moral laws. 
 And thus the branding mark long fix;ed on man. 
 Is now much better known, that he can see 
 That nature's God did not distinction make. 
 But gave to all alike their liberty. 
 Yet is it not oft seen how man adores 
 The Golden Calf, which so absorbs his mind,
 
 OKIGINAL POETBT. 135 
 
 And ever was tlic greatest cartlily curse 
 
 That lias been seen and known among mankind. 
 
 Thus moral power and real humanity 
 
 Are ofttimes sat at nought without just cause, 
 
 Although enjoined when this world was first form'd, 
 
 By those immutable, unchanging laws. 
 
 Yet has there not prevail'd such cheats and frauds 
 
 As have absorb' d man's sense from age to age, 
 
 And now is palmed upon the world for pelf. 
 
 As obligations seen in sacred page ? 
 
 Thus creeds and dogmas they were ever thought 
 
 Of more importance than a moral mind. 
 
 And long been sanctioned over all the world, 
 
 Wherever priestcraft has subdued mankind. 
 
 But there's above the horizon now seen 
 
 What now portends the world will some day see, 
 
 When man will rend his abject chains long worn. 
 
 And then assume his long-lost liberty. 
 
 This day will come as knowledge shall expand 
 
 Man's latent intellect, so will take place 
 
 Such power as will be seen to interpose. 
 
 And thus break down the spell of his disgrace. 
 
 Since did not ignorance first make men slaves. 
 
 While that great power by those eternal laws, 
 
 Which was intended fii'st for all mankind, 
 
 Would meet success when in a righteous cause.
 
 136 OKIGINii POETET. 
 
 dDu tliB Satural Eigjits nf ^ninursal 3finnltiiiJt. 
 
 From what is ever seen throughout the world, 
 
 Most amply proves there is a sov' reign cause, 
 
 And though it is inscrutable to man, 
 
 Yet all seems governed by determined laws. 
 
 Since all the seasons in succession roll 
 
 In that true order which appears designed, 
 
 And all that's seen around shows it was meant 
 
 Without exception, but for all mankind; 
 
 "While man is organised to contemplate, 
 
 That he might show his gratitude and praise 
 
 For all the blessings which are seen around. 
 
 As first intended in their various ways. 
 
 Thus man and beast, and every living thing. 
 
 Are ever blest with all such full supplies 
 
 As plainly shows a first great sov'reign cause, 
 
 Although beyond the scan of mortal eyes. 
 
 Yet do we not oft find man's grov'ling soul, 
 
 So void of sympathy and moral power. 
 
 Is ever grasping but to add more shame. 
 
 In seeking out each other to devour? 
 
 Why are not all improvements seen around. 
 
 Be so devoted as was first designed, 
 
 And not for those alone who seldom think 
 
 Of suff' rings too well kno"wn among mankind? 
 
 But gold's the supreme god which is adored. 
 
 And ever seen to be man's chief desu'e. 
 
 Possess' d of such his all absorbing soul 
 
 Spurns nobler things to which he should aspu'e. 
 
 But some day science will so show its power, 
 
 That man's degraded state it will then cease, 
 
 And those great social laws which were first meant. 
 
 Will be restored to unity and peace. 
 
 May this grand era, like the morning sun. 
 
 With quick'ning steps dispel the misty sphere, 
 
 And by its genial power the clouds dispel. 
 
 That man may see his obligations clear.
 
 OmVWAt POETEY, 137 
 
 Then win real merit meet its just retrard, 
 And love of man will spread as li:-st design' d, 
 While those great curses •which have long prevail' d, 
 Will then be scouted from among mankind. 
 
 For great numbers of the operative part of mankind to be 
 placed in such condition as the lawa of God and nature in- 
 tended, it is highl)' requisite that, without loss of time, they 
 be instructed into a much greater portion of that which so 
 much conc(>rn their right both in nature and justice, which 
 are pretended by some at the present time exists, as far as the 
 social happiness of mankind is concerned, but which is a too 
 glaring falsehood to be contemplated. Since is it not but 
 too mnnifest that a great part of operative society liave for 
 a lengthened out period been gi adually sinking in the midst 
 of profusion to such a degraded state of poverty, that tho 
 driving screw cannot with any degree of safety be much closer 
 turned.* 
 
 REFLECTIONS. 
 
 Necessitas von halet leges. 
 "Necessity has no law." 
 
 Were men created but for serfs aird slaves, 
 And all their lifetime by their fellow men 
 Made feed on faith and hope, as oft they're told, 
 That some may glut upon a selfish plan ? 
 Is not man's nature all times seen the same, 
 And is dependent on his mortal state ? 
 And as his mind expands he then can see 
 What were the causes which produced his fate. 
 Since there's a latent power within man's scul, 
 WHiich at some future day, in quick step pace. 
 Will with a broom all Augean stables sweep, 
 When serfs and slaves will stop their long disgrace. 
 
 * Is not this true, if those who ever toil 
 
 And cause all nature's laws to yield such good, 
 
 As ^mply to supply creation's Avants, 
 
 Yet are thev seen and known in want of food.
 
 138 ORIGINAL POEiar. 
 
 But such auspicious day will not be seen 
 Till man shall see the source of unjust power, 
 "When he will then reflect how came the cause, 
 And burst his soul- bound chains made to devour. 
 But should we err in what we here advance, 
 Then would Ave for our thoughts atonement make, 
 And thus retrace the devious paths we trod. 
 And will in future strive to be awake. 
 But when real science shall point out a plan, 
 "Which forms the greatest good of all mankind, 
 Then why should it not be in practice found, 
 "When it supports the body and the mind ? 
 Such would man's thoughts console, despite of those 
 "Who seldom care beyond the price that they 
 "Would sacrifice mankind without remorse. 
 For nought but for the hire of present pay. 
 
 Are there not such obligations as moral justice has en- 
 joined on all mankind, but, more especially, toward those who 
 labour on the soil ? Yet, are such men, with comparatively 
 very few exceptions, remunerated as riches and improvements 
 take place, according to the laws of the God of nature and the 
 original intentions of real social and civilised communitj'-? 
 "When such is established by the la as of moral justice, then 
 with due submission will all men unfeignedly bow. 
 
 Was there distinctions made among mankind? 
 Do net the blessings seen o'er every clime 
 Most plainly show they were intended first 
 By an Almighty power by laws divine ? 
 But man's ingratitude to these designs 
 Have long been practiced for the blessings sent^ 
 Although at first designed without respect. 
 As everything we see shows was first meant. 
 If this be true, then would we fain enquire 
 To know the reasons why those first great laws 
 Have been so sat aside for nought but gain. 
 Against all moral right for such a cause. 
 But are we not oft told that man was made 
 To suffer here below, and then to rise t
 
 ORIOIXAL POETRT. 1S9 
 
 Prepared for blessings which will be secured 
 For those decreed to mansions in the skies. 
 
 Clje Enstir f jjilasapjjtr's 3kns nf %kM2 Mt 
 
 One morning, earh- in the spring, 
 
 Scon after break of day, 
 
 As I was trudging to my work, 
 
 I saw in rich array 
 
 The rising snu ascending from 
 
 The distant hills so bright. 
 
 As made me stop to contemplate 
 
 On such a splendid sight. 
 
 Then I began to ponder o'er 
 
 What seem'd to me much doubt. 
 
 When each revolving thought disclos'd 
 
 AVhat I had been about, 
 
 That I should, in my youthful days, 
 
 Been taught all things were fate, 
 
 And that a universal God 
 
 Rules both by love and hate. 
 
 Thus, like capricious, erring m..n, 
 
 He sometimes feels inclined 
 
 To bless or curse, as passion moves, 
 
 As seen among mankind ; 
 
 Yet be a God who all things knew, 
 
 Past, present, and to come. 
 
 And then dispos'd to curse the world 
 
 To an eternal doom. 
 
 But after that began to think 
 
 He went somewhat too far, 
 
 When, by reflection, he thought fit 
 
 To leave the door ojar, 
 
 That some few might find out the way, 
 
 Though all their lives had shown 
 
 What they confess'd themselves to be, 
 
 The vilest mortals known.
 
 140 OlilGINAL POETET. 
 
 Then did I look around, and thought 
 
 The contrast which I saw, 
 
 And then concluded nature's God 
 
 Ne'er did decree such law 
 
 As but to damn his creature man, 
 
 Whom he first made for praise, 
 
 For all the blessings he receives 
 
 In such unbounded ways, 
 
 Which blessings are at all times seen 
 
 Throughout the universe, 
 
 And ever in profusion sent. 
 
 Without the least of curse. 
 
 Then did I think man was first made 
 
 For dignity and power, 
 
 And never was intended first 
 
 Each other to devour. 
 
 And as I saw such rich supplies 
 
 Around me far and near, 
 
 I then concluded all was meant 
 
 For all mankind to share. 
 
 And that it was but craft and fraud 
 
 Which first subdued mankind, 
 
 And thus, from what we see around, 
 
 No other cause we find. 
 
 Then did I think this tale was nought 
 
 But man's convention laws, 
 
 Invented first to cheat the world. 
 
 And that the only cause. 
 
 REFLECTIONS. 
 
 All ye who love real justice and believe 
 What were the first designs of that great plan, 
 Tell us, we pray, if nature's God did not 
 Give all his blessings unto every man. 
 Since what is ever seen throughout the world, 
 Most amply pi'oves that all things ever sent, 
 Were but for all alike without respect, 
 As nature's laws we see show was first meant. 
 Yet is not man's doom cast and will remain, 
 If he at all times toils without just cause,
 
 ORIGINAT- POETE"?;. 141 
 
 And too oft made a serf upon the soil, 
 
 Against all moral rights and social laws. 
 
 Since is not love of man but too oft seen 
 
 Absorbed bj' Mammon's god, and sat at nought 
 
 Uy those whose only worship is their gold, 
 
 And all they make from what is sold and bought ? 
 
 "Why are man's teachers not more frequent found 
 
 To preach on moral justice, and proclaim 
 
 The curse of " keeping back the lab'rer's hire," 
 
 Which is so frequent seen to man's great shaiuQ ? 
 
 Yet oft such men upon their bended knees, 
 
 Insult mankind by saying Providence 
 
 Decreed the curses man is seen sustain, 
 
 But some day they will meet with recompense. 
 
 But at some future era will be seen 
 
 That craft and fraud has long time form'd a plan, 
 
 Meant by inventions, but to fleece mankind, 
 
 Has dealt its everlasting curse to man. 
 
 But were all men quite free to speak their thoughts, 
 
 And not to meet restraints, then would they see 
 
 What are the causes seen throughout the world, 
 
 That have produced man's loss of liberty. 
 
 But this will not take place till man perceives 
 
 What are the laws of nature by that plan 
 
 That was at first decreed, without respect, 
 
 For universal happiness to man. 
 
 Archdeacon Payley, in his "Moral Philosophy," says 
 that a Christian Church is a congregation of faithful men met 
 together to worship the Almighty in such way as their own 
 consciences dictate. And all disinterested, reflecting men, will 
 accord with what Payley has declared is the fact, an(. tiuis 
 Saint Athananias, as he is termed, appears to have received a 
 quietus from Pajdey, when he denounced that all men would, 
 undoubtedly, without any mistake, be everlastingly damned, 
 unless a saving clause of toleration, by statute therein provided, 
 should be sufficient to balance accounts with Governor General 
 Diabolus, on condition of ever paying tithes, etc., as pious 
 and imperative obligations, and that, too, without the least 
 grumbling.
 
 145 OTLIfilNAI. POKlttT. 
 
 STRICTURES ON THE FOREGOING. 
 
 Is it not seen and known throughout the world, 
 
 All nature's blessings spread the universe, 
 
 That all her ways are one harmonious round, 
 
 And ne'er retarded in their constant course ? 
 
 Yet barb'rous dogmas oft disturb man's mind, 
 
 And thus is he enslaved by man's mere power, 
 
 Which was invented first to captivate, 
 
 Then render him a slave but to devour. 
 
 Sinc'j all we see around most plainly shows 
 
 That nature's Idessiugs were for all mankind, 
 
 With every living thing that moves and breathes, 
 
 By a consummate, never-erring mind. 
 
 And thus is ever seen that sov'reijn will 
 
 Which shows its goodness in its attributes, 
 
 And over all the earth is seen and known, 
 
 Despite of any mortals' vain disputes. 
 
 Then rise from slumber, see that natui'e's God 
 
 Made no distinction, but in all his ways 
 
 Gave every blessing unto all alike, 
 
 That all might show their gratitude and praise. 
 
 Such is the order over all the world. 
 
 From all we ever see in those great laws, 
 
 That none were ever doomed to suffer when 
 
 They never knew the reason or the cause. 
 
 Then ought it not be proved how man is cursed, 
 
 And how contrived at first to make a prey 
 
 Of those wlio have been taught their duties were 
 
 But to submit and passively obey. 
 
 Thus did man's ignorance, with deep laid schemes, 
 
 Subdue his mental sight by craft and power, 
 
 And thus the world submitted to be slaves 
 
 To those whose chiefest aim was to devour. 
 
 When will man's liberty succeed, that they 
 
 Shall rend the abject chains by which they're bound. 
 
 And which for sordid gain has long been known 
 
 In all its practice, as ifi seen and found ?
 
 ORIOINAI. POKTRT. 1^3 
 
 "WTiea will all pastors*, with their love of maji. 
 Dispense their duties for the ills mankind 
 Are fi'equent feeling from the curse of those 
 Who starve the body and prostrate the mind. 
 Since they who cultivate the ground may see 
 That nature's laws are but the laws ot God ; 
 Then why should not be shown sufficient cause, 
 While in profusion man oft wants for food. 
 But at some future era will be found 
 Why some are treated much like serfs and slaves, 
 And why they Hnisli up their labours, then 
 They die and meet their fate in pauper graves. 
 
 (De tlir SnBrriitnlilr lBni|s nf l^rnnikna. 
 
 To find out nature's God has been man's thoughts 
 
 In ev'ry age and over ev'ry clime. 
 
 But all the science that was ever known 
 
 Has failed to solve that great and first design. 
 
 This ball of earth, and all the planets round 
 
 Which move in all such order round the spheres, 
 
 Are but mci'o particles of that first cause, 
 
 Of those unbounded systems man reveres. 
 
 Since all is mystery to mortal eyes. 
 
 And none can know how nature's laws began, 
 
 Or how the planets are propell'd and ruled 
 
 By such consummate and unerring plan. 
 
 To know himself man's told is his chief good, 
 
 Beyond such knowledge he is told is vain. 
 
 And that his searching how came nature's law?, 
 
 Will through all ages still remain the same. 
 
 But while we see in these great laws around 
 
 The constant seasons, with their genial show'rs, 
 
 * What can be the only motives, but an insatiable love of avarice 
 and a disregard to those moral principles which are founded not only on 
 humanity, but also on genuine Christianity, which pastors know, but 
 Beldom tell their andience.
 
 14,4 OEIGIIirAl POETETv 
 
 Spreading around the earth, ■without respect, 
 
 In their spontaneous, never ceasing pow'rs. 
 
 Yet, with these facts so ghiring to our view, 
 
 Is there not seen a most ungrateful phm. 
 
 Of those who counteract tlie blessings sent 
 
 For univei'sal happiness to man ? 
 
 Whence came such cause, but from the curse of those 
 
 Whose never-ceasing toils are sat at nought, 
 
 While nature's fruits abound through all the earth, 
 
 Yet men are oft made slaves, and sold and bought. 
 
 This curse of man e'en priests have sanctified, 
 
 And then pretended such pure Christian love, 
 
 That when this world dissolves all shall be sure 
 
 To make amends in future bliss above. 
 
 P)Ut all ye hypocrites, whose craft is known 
 
 By those who will reflect and find the cause 
 
 Of ail the frauds and cheats long carried on, 
 
 Against all nature's rights and moral laws. 
 
 But as man's mind expands this curse will cease, 
 
 And this injustice will be made appear 
 
 In that clear light which so long has prevail'd, 
 
 And has so long been known most plain and clear. 
 
 Thus, at some future era, will mankind 
 
 Perceive what they have suffer'd and have lost, 
 
 And then demand what are their moral rights. 
 
 Whatever be the price such rights may cost. 
 
 Then will it be disclos'd how man's oft used, 
 
 And made the victim of a sordid power, 
 
 Whose chief concern has been to stultify, 
 
 That with more ease they might mankind devour. 
 
 But all these frauds will last while man is taught, 
 
 And made believe that he must ever see 
 
 All he is told of what concerns himself, 
 
 And thus submit to sink his liberty. 
 
 Thus oft injustice says that ignorance 
 
 Makes it judicious to restrain mankind, 
 
 Till all alike perceive the way they ought, 
 
 Ere they be ruled by laws of their own mind. 
 
 THE END.
 
 CONTENTS. 
 
 Page 
 
 Preface v. 
 
 Fugitive Dedication 1 
 
 The Author's Prayer and Expostidation on sending his Cogitations to 
 
 the Public 3 
 
 On the Original Social Contract ibid. 
 
 Ancient and Modem Priestcraft Compared 9 
 
 On Asses that cariy Gold and eat Thistles 11 
 
 The Schoolmaster's Reflections on a Proclamation Fast Day 13 
 
 On Genius Neglected and Unrewarded, &c 17 
 
 On Sa%'ing Faith by Human Creeds and the Laws of Man 19 
 
 Ancient and Modem Histoiy of Monarchy which has prevailed over 
 
 all the "World 22 
 
 On the Presumed Inconsistency of Libel Laws 24 
 
 Story of a Spider and a Fly 26 
 
 On Pride, En\'y, and Malice 29 
 
 The Patriot's Song 32 
 
 On the Love of Mammon 34 
 
 On the Liberty of Conscience 37 
 
 Baalam's Ass, or the Beauties of Flats in Harmony 39 
 
 The Rustic Philosopher's and Small Farmer's Complaint and Expos- 
 tulation 42 
 
 On the influence of Superstition and Fanaticism, as seen prevail over 
 
 all the World 45 
 
 The Real Patriot and no Sham 49 
 
 On Off'ensive Wars and their Consequences 52 
 
 The Shipwreck 56 
 
 Man, the Creatiure of Cu-cumstances 59 
 
 Extracts from the Miscellaneous Works of the late Bishop Watson, 
 
 of Llandaff 60 
 
 On Monarchial and Ecclesiastical Tyranny and Despotism united 63 
 
 On the Advantages derived from the present Social and Civilised World 66 
 
 On the Emperor Dionysius and the Courtier Democles 68 
 
 On the Barbarous Practice of Duelling 71 
 
 On Diogenes looking with Candle and Lantern at Noon Day to find an 
 
 Honest Man, but sought in vain 74 
 
 Love of Freedom 78 
 
 On Law and Priestcraft Combined 79
 
 CONTENTS. 
 
 FAOB 
 
 The true Patriot's Defence of his Principles on the Laws of God and 
 
 Nature 82 
 
 On Hearing a Discourse from a Pulpit, -which was considered to he 
 
 opposed to the reason of things and the known Attributes of Deity 84 
 
 The Courtier, as oft exhibited in Corrupt Boroughs 89 
 
 On the Liberty of the Press 91 
 
 On the Causes and Consequences of Offensive Wars 95 
 
 Onthereal Origin of EvU 96 
 
 On the Natural Equality of all Mankind 100 
 
 Disputed Differences for Solution of Philosophers and Philanthropists 102 
 
 On the apparent Inconsistency of Effect without Cause 103 
 
 On PoUtical Corruption through False Kepresentation 106 
 
 On the Frequent Perplexities of Royalty 107 
 
 On a Tax Collector, who had his Money Bag snatched from his hand 
 
 and the Thief escaped detection 110 
 
 On the Unjust Condition of the great part of Operative Society who 
 
 Cultivate the Soil 113 
 
 On seeing a number of Agricultural Labourers Emigrating to North 
 
 America in the Ship Alfred, they not being able to prociire in 
 
 their own Native Coiintry sufficient Food to keep them in existence. 116 
 
 On Superstition and Fanaticism, &c 119 
 
 Characteristics of a Spoiled Child and a Foolish Mother 122 
 
 On a late Right Reverend Soul-ciiring Father 126 
 
 On the Reasoning Faculties 127 
 
 On Free Will and Unconditional Decrees 130 
 
 On the Natural Rights of Universal Mankind 136 
 
 The Rustic Philosopher's Ideas of Absolute Fate 139 
 
 On the Inscrutable Ways of Providence 143
 
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 i
 
 PR Ori ginal poetry 
 
 3991 
 
 A6Sii 
 
 PR 
 
 3991 
 
 A6SU 
 
 UCLA-Young Research Library 
 
 PR3991.A6 S4 
 
 I |ii|! MM IM 
 
 L 009 576 195 3 
 
 UC SOUTHERN REGIONAL LIBRARY FACILn 
 
 A A 001 402 915
 
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