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trating and enforciug 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 men.
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 religion, 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 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 crea'ture, 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 lose the remembrance of what we once were, before we can believe, that a man is satisfied with himself, merely because he endeavours to appear so. A smile upon the face w often but a mask worn 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 wc were not disappointed.
Deus nubis hece otia fecit.
We are now certain, that the Gospel of Christ is the power of God unto Salvation to every one that believeth. It has reconciled us to God, and to ourselves, to our duty and our situation. It is the balm and cordial of the present life, and a sovereign antidote against the fear of death.
Sed hactenus heec. Some smaller pieces upon less important subjects close the volume. Not one of them, I believe, was written with a view to publication, but I was unwilling they should be omitted.
Charles Square, Hoxton,