See how they draw the beaftly rabble
With zeal and noises formidable,

And make all cries about the town
Join notes to roar fanatics down"!
As bigots give the fign about,

They ftretch their throats with hideous fhout.
Black tinkers bawl aloud "to fettle
"Church privilege"-for "mending kettle."
Each fow-gelder that blows his horn,
Cries out" to have diffenters fworn."
The oyfter-wenches lock their fish up,
And cry "no prefbyterian bishop!"
The mouse-trap men lay fave-alls by,
And 'gainst
“low-church men" loudly cry;
A creature of amphibious nature,
That trims betwixt the land and water,
And leaves his mother in the lurch,
To fide with rebels 'gainst the church!
Some cry for "penal laws," instead
Of "

Roar out,

pudding-pies, and gingerbread :" And fome, for " brooms, old boots, and fhoes," "God blefs our commons house!" Some bawl" the votes" about the town, And wish they'd "vote diffenters down." Instead of “kitchen-stuff," some cry, "Confound the late whig-miniftry!" And fome, for " any chairs to mend," The commons late addrefs commend. Some for "old gowns for china ware,' Exclaim against "extempore prayer:'

And

And fome for "old fuits, cloaks, or coat,"
Cry, "D-n your preachers without notes!"
He that cries" coney-skins, or onions,”
Blames" toleration of opinions,”
Blue-apron whores, that fit with furmety,
Rail at occafional conformity."
Inftead of "cucumbers to pickle,"
Some cry aloud, "no conventicle !”
Mafons, instead of "building houses,"

To "build the church," would ftarve their spouses,
And gladly leave their trades, for storming
The meeting-houfes, or informing.

Bawds, ftrumpets, and religion-haters,

Pimps, pandars, atheists, fornicators,

Rogues, that, like Falftaff, scarce know whether
A church's infide's stone or leather,

Yet join the parfons and the people,

To cry

"the church,”—but mean "the fteeple."

If, holy mother, fuch you'll own For your true fons, and fuch alone, Then Heaven have mercy upon you, But the de'il take your beaftly crew!

AN

"Temperat horis >

“Unde nil majus generatur ipfo,

"Nec viget quicquam fimile aut fecundum."

HORAT.

ΤΗ

HAT the praises of the Author of Nature, which is the fitteft fubject for the fublime way of writ ing, was the most ancient use of Poetry, cannot be learned from a more proper instance (next to examples of holy writ) than from the Greek fragments of Orpheus; a relique of great antiquity: they contain feveral verfes concerning God, and his making and governing the univerfe; which, though imperfect, have many noble hints and lofty expreffions. Yet, whether these verses were indeed written by that celebrated Father of Poetry and Mufic, who preceded Homer, or by Onomacritus, who lived about the time of Pifistratus, and only contain fome of the doctrines of Orpheus, is a queftion of little use or importance.

A large paraphrase of these in French verse has been prefixed to the translation of Phocylides, but in a flat ftyle, much inferior to the defign. The following Ode, with many alterations and additions proper to a modern poem, is attempted upon the fame model, in a language which, having stronger finews than the French, is, by the confeffion of their best critic Rapin, more capable of sustaining great fubjects.

MUSE unfeign'd! O true celeftial fire, Brighter than that which rules the day, Defcend! a mortal tongue inspire

To fing fome great immortal lay! Begin, and ftrike aloud the confecrated lyre! Hence, ye profane! be far away! Hence all ye impious slaves that bow To idol lufts, or altars raise,

And to falfe heroes give fantastic praise !

And hence ye gods, who to a crime your fpurious beings

owe!

But hear, O Heaven, and Earth, and Seas profound!

Hear, ye fathom'd deeps below,

And let your echoing vaults repeat

the found;

Let nature, trembling all around,
Attend her master's awful name,

From whom heaven, earth, and feas, and all the wide

creation came.