we receive it under the gospel dispensation, honoured by the observance, and enforced by the precepts, of our Redeemer; and when, to this, we add the consideration of the immediate consequence of keeping it sacredly; in what light are we to look upon ourselves, who violate it in wantonness, who set before our inferiors an example of ill, which they never fail to improve, and possibly lead the way to our own massacre by hands, which, if our influence in ill had not prevented, would, perhaps, have been that moment raised to heaven in prayers for a blessing upon honest industry? If we are willing to amend of the error, tomorrow is before us; we shall find no difficulty in the new attempt; and a continuance in observing it as we ought will bring more than familiarity, it will bring pleasure with it. INSPECTOR, No. 86. To the observations contained in this excellent paper we may add, that one of the great objects of the institution of the Sabbath, was the relief of the laborious part of the creation, whether belonging to the brute or human class; an intention too frequently frustrated by the folly and cruelty of man. "A Sabbath-day's journey," observes Bishop Porteus, "was, among the Jews, a proverbial expression for a very short one. Among us it can have no such meaning affixed to it. That day seems to be considered by too many, as set apart by divine and human authority, for the purpose not of rest but its direct opposite, the labour of travelling; thus adding one day more of torment, to those generous, but wretched animals, whose services they hire; and who, being generally strained beyond their strength the other six days of the week, have, of all creatures under heaven, the best and most equitable claim to suspension of labour on the seventh. Considerations such as these may perhaps appear to some below the dignity of this place, and the solemnity of a Christian assembly. But benevolence, even to the brute creation, is, in its degree, a duty, no less than to our own species; and it is mentioned by Solomon as a striking feature in the character of a righteous man, that he is merciful even to his beast.' He, without whose permission not a sparrow falls to the ground, and who feedeth the young ravens that call upon him,' will not suffer even the meanest work of his hands to be treated cruelly with impunity. He is the common father of the whole creation: He takes every part of it under his protection: He has, in various passages of Scripture expressed his concern even for irrational creatures, and has declared more especially in the most explicit terms, that the rest of the Sabbath was meant for our cattle and our servants, as well as for ourselves." No. LXXXII. Est et mihi fortis in unum Hoc manus: est et amor: dabit hic in vulnera vires. Causa comesque tui. Ovid. Ev'n I for thee as bold a hand can show, EUSDEN MULEY-HASSEIN, an Arabian prince, or emir, was the last of the ancient race of kings, who had governed Egypt with so much magnificence and glory: but, of all the rights which his birth gave him in that rich and flourishing kingdom, he possessed no more than the dominion of a little canton situated in the midst of a long chain of mountains on the borders of the Red Sea: where he consoled himself for the loss of so envied a throne, in the zeal and devotion of a handful of faithful subjects, by whom he was adored, and the sovereignty of an inestimable mine of emeralds; the only one in Egypt, and the richest in the world. He was born with a great soul, noble and elevated sentiments, a pe netrating and comprehensive genius, a courage truly masculine, and capable of the highest undertakings. He had distinguished himself in war, both among the Arabian princes his neighbours, and under the imperial standard of the Porte: whence he was as formidable to his enemies, às amiable to his subjects; and all these great qualities, joined to the royalty of his descent, and his immense treasures, made him regarded with a jealous eye, even at Cairo. 1 The bashaws of Egypt, successively had heard of his inestimable mine, and avarice needed no temptation to endeavour his ruin: to which end, it was, at last, thought adviseable to render him criminal in the eyes of the Grand Seignior, by the following means. Certain Turks were first prompted to commit outrage in his peaceable states, to insult his subjects, and carry off their camels and when Hassein, prudently, avoided opposing violence with violence, an Aga in the neighbourhood was commanded to invade his frontier with open hostilities. All which, instead of opposing, he only modestly complained of, and, at the same time, interceded for redress to his injured subjects. But, instead of obtaining justice, his remonstrances were treated as treason, and he himself ordered forthwith to repair to Cairo, to answer for his con . duct. Hassein, really astonished at this proceeding, and unwilling to be sacrificed in the dark, desired time to deliberate on his compliance: which was looked upon as such an aggravation of his guilt, that he was instantly proclaimed a rebel, and certain troops were employed to punish his disobedience. But this rancour of his enemies was not excited by the emerald mine alone: Hassein possessed yet a greater and more envied treasure, his wife, a lady of a surprising beauty; but even more celebrated for her prudence, spirit, truth, and fidelity, than the transcendant charms of her person. It was on her the emir doated; it was for her his heart was first and principally concerned; not his former loss of Egypt, or the danger that now threatened the remainder of his ancient patrimony. A journey which the emir had occasion to make to Cairo, together with the princess his spouse, afforded the Bashaw an opportunity to see her, and that sight was the very moment accompanied by love.-At the time that Hassein was at Cairo, the bashaw had given certain magnificent entertainments to the ladies of his own seraglio, and invited those of all the lords of his court to share in them. As no man of whatever quality was permitted to be a spec |