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my lords, I must say that the peerage solicited me, not I the peerage.

Nay, more, I can and will say, that, as a peer of parliament, as speaker of this right honourable house, as keeper of the great seal, as guardian of his majesty's conscience, as lord high chancellor of England, nay, even in that character alone, in which the noble duke would think it an affront to be considered, but which character none can deny me—as a Man, I am at this moment as respectable, I beg leave to add, as much respected, as the proudest peer I now look down upon.



Profanity Reproved. How wonderful a specimen of human corruption is presented in the so general profanation of the name of God, exhibited in light-minded cursing and swearing! How perfectly at a loss is Reason for a motive to originate, and explain this conduct! Why should the Name of the Creator be treated with irreverence? Why should not anything else be uttered by man, if we consider him merely as a rational being without recurring at all to his moral and accountable character, rather than language of this nature? Certainly, it contributes not in the least degree, to the advancement of any purpose ; unless that purpose faneness. I know well that passion is often pleaded

is mere pro

for the use of this language. But why should passion prompt to profaneness? Anger, one would suppose, would naturally vent itself in expressions of resentment against the person who had provoked us. But this person is always a fellow-creature, a man like ourselves. In what way, or in what degree, is God concerned in this matter? What has the passion, what has the provocation to do with Him, his name or his character? Why do we affront and injure him, because a creature, infinitely unlike him, has affronted and injured us?. I know that custom, also, is pleaded as an extenuation, and perhaps as an explanation, of this crime. But how came such a custom to exist ? How came any rational being ever to think of profaning the name of God? How came any other rational being to follow him in this wickedness?

Whence was it that so many millions of those who ought to be rational beings, have followed them both? What end can it have answered ? What honour, gain, or pleasure can it have furnished ? What taste can it have gratified? What desire, what affection, can it have indulged? What end can the profane person have proposed to himself?

Can any explanation be given of this conduct, except that it springs from love to wickedness itself! From a heart fixedly opposed to its Maker; pleased with affronting him ; loving to abuse his character, and to malign his glorious agency? A heart in which sin is gratuitous; by which, in juster language, nothing is gained, much is plainly lost, and everything is hazarded? What, beside the love of sinning; what, but the peculiar turpitude of the character, can be the source, or the explanation of this conduct?

Ask yourselves what you gain ; what you expect to gain; what you do not lose. Remember that you lose your reputation, at least in the minds of all the wise and good, and all the blessings of their company and friendship; that you sacrifice your peace of mind; that you break down all those principles on which virtue may be grafted, and with them every rational hope of eternal life; that you are rapidly becoming more and more corrupted, day by day; and that with this deplorable character, you are preparing to go to the judgment. Think what it will be to swear, and curse, to mock God and insult your Redeemer through life; to carry your oaths and curses to a dying bed ; to enter eternity with blasphemies in your mouths; and to stand before the final bar, when the last sound of profaneness has scarcely died upon your tongues.


(Born 1764.)

The Value of the Bible.

On casting a survey over the different orders into which society is distributed, I am at an utter loss to fix on any description of persons who are likely to be injured by the most extensive perusal of the word of God. The poor, we may be certain, will sustain no injury from their attention to a book which while it inculcates, under the most awful sanctions, the practice

of honesty, industry, frugality, subordination to lawful authority, contentment, and resignation to the allotments of Providence, elevates them to "an inheritance incorruptible, undefiled, and that fadeth not away;" a book, which at once secures the observation of the duties which attach to an inferior condition, and almost annihilates its evils, by opening their prospects into a state where all the inequalities of fortune will vanish, and the obscurest and most neglected piety shall be crowned with eternal glory. “ The poor man rejoices that he is exalted ;” and while he views himself as a member of Christ, and the heir of a blessed immortality, he can look with undissembled pity on the frivolous distinctions, the fruitless agitations, and the fugitive enjoyments of the most eminent and the most prosperous of those who have their portion in this world.

The poor man will sustain no injury by exchanging the vexations of envy for the quiet of a good conscience, and fruitless repinings for the consolations of a religious hope. The less is his portion in this life, the more ardently will he embrace and cherish the promise of a better, while the hope of that better exerts a reciprocal influence, in promoting him to discharge the duties, and reconciling him to the evils, which are inseparable from the present. The Bible is the treasure of the poor, the solace of the sick, and the support of the dying; and while other books may amuse and instruct in a leisure hour, it is the peculiar triumph of that book to create light in the midst of darkness, to alleviate the sorrow which admits of no other allevia. tion, to direct'a beam of hope to the heart which no other topic of consolation can reach; while guilt, des

pair, and death vanish at the touch of its holy in spiration.

There is something in the spirit and diction of the Bible which is found peculiarly adapted to arrest the attention of the plainest and most uncultivated minds. The simple structure of its sentences, combined with a lofty spirit of poetry,—its familiar allusions to the scenes of nature, and the transactions of common life, -the delightful intermixture of narration with the doctrinal and preceptive parts,--and the profusion of miraculous facts, which convert it into a sort of enchanted ground,—its constant advertence to the Deity, whose perfections it renders almost visible and palpable,-unite in bestowing upon it an interest which attaches to no other performance, and which, after assiduous and repeated perusal, invests it with much of the charm of novelty ; like the great orb of day, at which we are wont to gaze with unabated astonishment from infancy to old age. What other book besides the Bible, could be heard in public assemblies from year to year, with an attention that never tires, and an interest that never cloys? With few exceptions, let a portion of the sacred volume be recited in a mixed multitude, and though it has been heard a thousand times, a universal stillness ensues; every eye is fixed, and every ear is awake and attentive. Select, if you can, any other composition, and let it be rendered equally familiar to the mind, and see whether it will produce this effect.

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