was said to be nobody's enemy but his own.' And experience has served to confirm me in the resolution. I have generally found such persons warm enemies' perhaps, but certainly cold friends-if men of strong passions,' yet of little real sensibility-men, finally, who, with few exceptions, thought, felt, schemed, lived, for themselves, and themselves alone. In short, I have generally discovered reason in such cases exactly to reverse the estimate of the world, and to consider these persons as in fact every one's enemy but their own.' And here I shall conclude the chapter, in order to give the reader time to determine whether he ought not to come to the same conclusion with myself. And, having decided upon this point, I would entreat him further to consider, whether he can employ for himself, or impart to his children, a safer rule for the selection of friends, than the old-fashioned saying of my dear aunt RachelTake for your friends those, and those only, who are the friends of God.'" P. 92.

The most natural, and certainly the most pleasing part of the volume, is a narrative of the reformation of one of the old Pastor's flock, which is introduced as a sort of Episode. From this part we shall willingly extract the following passage :

"It happened, that, on a fine summer's evening, (you will excuse me, Sir, for referring to the small part which I acted in this history,) I was taking my rounds in my parish, to look after my little flock, and came, at length, to this cottage, where I remember to have paused for a moment to admire the pretty picture of rural life which it presented. The mists of the evening were beginning to float over the valley in which it stood, and shed a sort of subdued, pensive light on the cottage and the objects immediately around it. Behind it, at the distance perhaps of half a mile, on the top of a lofty eminence rose, the ancient spire of the village church. The sun still continued to shine on this higher ground, and shed all its glories on the walls of the sacred edifice. There,' I could not

help saying to myself, is a picture of the world. Those without religion are content to dwell in the vale of mists and shadows; but the true servants of God dwell on the holy hill, in the perpetual sunshine of the Divine Presence.'

"I entered the cottage, and was much struck with the appearance of its owner. She looked poor; and the house was destitute of many of those little ornaments which are indications, not merely of the outward circumstances, but of the inward comforts of the inhabitants. She was sitting busily at work with her sister.-I always feel it, Sir, both right and useful to converse a good deal with the poor about their worldly circumstances. Not only does humanity seem to require this, but I find it profitable to myself: for after, as it were, taking the depth of their sufferings, I am ashamed to go home and murmur at Providence, or scold at my servants, for some trifling deficiency in my own comforts. Besides, I love to study the mind of man in a state of trial-to see how nobly it often struggles with difficulties-and how, by the help of God, it is able

to create to itself, amidst scenes of misery and gloom, a sort of land of Goshen, in which it lives, and is happy.

6

"After conversing with her for some time on topics of this kind, and discovering her to be a person of strong feelings deeply wounded, of fine but uncultivated powers, and of remarkable energy of expression, I naturally proceeded to deliver to her a part of that solemn message with which, as the minister of religion, I am charged: and not discovering in her the smallest evidence of penitential feeling-being able, indeed, to extract nothing more from her than a cold and careless acknowledgment that she was not all she ought to be.'-I conceived it right to dwell, in my conversation with her, chiefly upon those awful passages of Scripture designed by Providence to rouse the unawakened sinner. Still, Sir, feeling then, as I do always, that the weapon of the Gospel is rather love than wrath, I trust that I did not so far forsake the model of my gracious Master, as to open a wound without endeavouring to shew how it might be bound up. Few persons are, in my poor judgment, frightened into Christianity: God was not in the earthquake'-he was not in the 'storm'-but in the small still voice.'

"After a pretty long conversation, I left her, altogether dissatisfied, I will own, with her apparent state of mind. Nay, such was my proneness to pronounce upon the deficiencies of a fellowcreature, that I remember complaining, on my return home, with some degree of peevishness I fear, of the hardness of her heart. I would fain hope, Sir, that I have learnt, by this case, to form unfavourable judgments of others more slowly; and in dubious, or even apparently bad cases, to believe,' or, at least, to hope, all things.'

"Notwithstanding, however, my disappointment as to the state of her feelings, it was impossible not to feel a strong interest in her situation. Accordingly, I soon saw her again. But neither did I then discover any ground for hoping that her heart was in the smallest degree touched by what had been said to her. But, at a short distance of time, as I was one day walking in my garden and musing on some of the events of my own happy life, and especially on that merciful appointment of God which had made me the minister of peace to the guilty, instead of the stern disperser of the thunders of a severer dispensation, I was roused by the information that this poor young creature desired to see me.

6

"One of her poor neighbours, who came to desire my attendance, informed me, with apparent tenderness, that Fanny was very ill;' that, as she expressed it, she had been a very unked state since I saw her, and that she hoped I would be kind enough to come and comfort her.' God grant,' I said to the poor woman, that she may be in a state to be comforted.' That she is, Sir,' said the woman: she has suffered a deal since you were with her. The boards be very thin between our houses, and I hear her, by day and by night, calling upon God for mercy. It would break your heart to hear her, she is so very sad. Tom (her husband) scolds

and

and swears at her; 'but she begs, as she would ask for bread, 'Let me pray, Tom; for what will become of me if I die in my sins?' This account disposed me, of course, to make the best of my way to the cottage. I soon reached it; and there, to be sure, I did see a very touching spectacle. Her disease, which her fine complexion had before concealed, had made rapid strides in her constitution. Her colour came and went rapidly; and she breath'ed with difficulty. Her countenance was full of trouble and dismay.

"It was evident, as I entered the room, how anxious she had been to see me. At once she began to describe her circumstances; informed me, that, even before my first visit, her many and great sins had begun to trouble her conscience; that although her pride had then got the better of her feelings of shame and grief, this conversation had much increased them; that she had since, almost every evening, visited the house of a neighbour, to hear her read the Scriptures and other good books; that she was on the edge of the grave, without peace or hope; that she seemed, (to use her own strong expression) to see God frowning upon her in every cloud that passed over her head.'

6

"Having endeavoured to satisfy myself of her sincerity, I felt this to be a case where I was bound and privileged to supply all the consolations of religion; to lead this broken-hearted creature to the feet of a Saviour; and to assure her, that if there she shed the tear of real penitence, and sought earnestly for mercy, He, who had said to another mourner, Thy sins are forgiven thee,' would also pardon, and change, and bless her.

"I will not dwell upon the details of this and many other similar conversations. Imperfectly as I discharged the holy and happy duty of guiding and comforting her, it pleased God to bless the prayers which we offered together to the Throne of Mercy; and this poor, agitated, comfortless creature became, by degrees, calm and happy.' P. 148.

Upon some part of what follow, we cannot bestow a similar commendation. It deals too much in the language of party.

The only offensive part of the volume is an account of a Missionary Society, "who convene a meeting near my aunt's mansion-house, to consider the means of extending to about sixty millions of idolatrous Hindoos, the knowledge of Christianity."

We really do not wonder at the opposition of Sancho to so silly a scheme. The people of a country village or town, with two or three noisy fanatics at their head, meeting to consider the best means of converting sixty millions of Hindoos, is an idea so unboundedly absurd, that daily experience alone could convince us of its ever being brought into action. Yet such meetings are by no means unfrequent, and are generally, it must be allowed, found to answer the purposes of those who convene them; purposes which have as much to do with the conversion of the Hin

doos,

doos, as with the cultivation of the sandy Desert. To the meeting however Sancho repairs, and certainly makes a speech sufficiently preposterous; this calls forth a reply which certainly beats Sancho at his own weapons-flippancy and ignorance. Should this volume reach a second edition, we should certainly, advise Mr. Cunningham, among other corrections, to omit the whole of this scene. The Missionary Question is one of no less depth than importance; and is ill-calculated even for discussion, much less for determination at a meeting couvened in a country. town, or in the short pages of a fictitious tale.

We rather wonder that Mr. Cunningham has not pointed out the distinction between the proverbs of inspiration and the proverbs of the world. This might have furnished him with many happy turns in his tale, which in its present state have been, overlooked.

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