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till he had sufficient opportunity of counting the cost, and of knowing the value of what he gave up. If happiness could have been found in classical attainments, in an elegant taste, in the exertions of wit, fancy, and genius, and in the esteem and converse of such persons, as in these respects were most congenial with himself, he would have been happy. But he was not—He wondered (as thousands in a similar situation still do) that he should continue dissatisfied, with all the means apparently conducive to satisfaction within his reach—But in due time the cause of his disappointment was discovered to him—He had lived without God in the world. In a memorable hour the wisdom which is from above visited his heart. Then he felt himself a wanderer, and then he found a guide. Upon this change of views, a change of plan and conduct followed of course. When he saw the busy and the gay world in it's true light, he left it with as little reluctance as a prisoner, when called to liberty, leaves his dungeon. Not that he became a Cynic or an Ascetic— A heart filled with love to God will assuredly breathe benevolence to men. But the turn of his

temper inclining him to rural life, he indulged it, and the providence of God evidently preparing his way and marking out his retreat, he retired into the country. By these steps the good hand of God, unknown to me, was providing for me one of the principal blessings of my life; a friend and a counsellor, in whose company for almost seven years, though we were seldom seven successive waking hours separated, I always found new pleasure. A friend who was not only a comfort to myself, but a blessing to the affectionate poor people, among whom I then lived.

Some time after inclination had thus removed him from the hurry and bustle of life, he was still more secluded by a long indisposition, and my pleasure was succeeded by a proportionable degree of anxiety and concern. But a hope, that the God whom he served would support him under his affliction, and at length vouchsafe him a happy deliverance, never forsook me. The desirable crisis, I trust, is now nearly approaching. The dawn, the presage of returning day, is already arrived. He is again enabled to resume his pen, and some of the first fruits of

his recovery are here presented to the public. In

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his principal subjects the same acumen, which distinguished him in the early period of life, is happily employed in illustrating and enforcing the truths, of which he received such deep and unalterable impressions in his maturer years. His satire, if it may be called so, is benevolent, (like the operations of the skilful and humane surgeon, who wounds only to heal) dictated by a just regard for the honour of God, and indignant grief excited by the profligacy of the age, and a tender compassion for the souls of In ea.

His favourite topics are least insisted on in the piece entitled Table Talk; which therefore, with some regard to the prevailing taste, and that those, who are governed by it, may not be discouraged at the very threshold from proceeding farther, is placed first. In most of the large Poems which follow, his leading design is more explicitly avowed and pursued. He aims to communicate his own perceptions of the truth, beauty, and influence of the religion of the Bible—A eligion, which, however discredited by the misconduct of many, who have not

renounced the Christian name, proves itself, when rightly understood, and cordially embraced, to be the grand desideratum, which alone can relieve the mind of a man from painful and unavoidable anxieties, inspire it with stable peace and solid hope, and furnish those motives and prospects, which, in the present state of things, are absolutely necessary to produce a conduct worthy of a rational creature, distinguished by a vastness of capacity, which no assemblage of earthly good can satisfy, and by a principle and preintimation of immortality.

At a time when hypothesis and conjecture in philosophy are so justly exploded, and little is considered as deserving the name of knowledge, which will not stand the test of experiment, the very use of the term experimental in religious concernments is by too many unhappily rejected with disgust. But we well know, that they, who affect to despise the inward feelings, which religious persons speak of, and to treat them as enthusiasm and folly, have inward feelings of their own, which, though they would, they cannot suppress. We have been too long in the secret ourselves, to account the proud, the ambitious, or the voluptuous, happy. We must

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lose the remembrance of what we once were, before we can believe, that a man is satisfiell with himself, merely because he endeavours to appear so. A smile upon the face is often but a mask worm occasionally and in company, to prevent, if possible, a suspicion of what at the same time is passing in the heart. We know that there are people, who seldom smile when they are alone, who therefore are glad to hide themselves in a throng from the violence of their own reflections; and who, while by their looks and their language they wish to persuade us they are happy, would be glad to change their conditions with a dog. But in defiance of all their efforts they continue to think, forebode, and tremble. This we know, for it has been our own state, and therefore we know how to commiserate it in others. —From this state the Bible relieved us—When we were led to read it with attention, we found ourselves described.—We learnt the causes of our inquietude—we were directed to a method of relief– we tried, and we were not disappointed.

Deus nobis harcotia fecit.

We are now certain, that the Gospel of Christ a

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