pects of advantage. His friends were numerous and respectable; but his extreme indolence was fuch, that it induced him to neglect thofe favorable oppor tunities which providence pointed out for his affiftance and relief. This was certainly the fureft way to forfeit the regard of those who had been his warmest friends; and no doubt, the loss of their favors, added to his own imprudent conduct, reduced him to the ftate we have described.

In these circumstances, it is probable, he was first brought to lament the follies of his life. Adverfity, though a hard, is yet a kind inftructor. Profperity, though calculated to excite our gratitude and promote our happiness, is not in general fo fuccefsful. And a confideration fimilar to this might induce the Lord once to fay, "I will go and return to my place, till they acknowledge their offence and seek my face;" and then to add "in their affliction they will feek me early." I truft this was indeed the cafe with Mr. Boyfe: but that the candid reader may be enabled to determine for himfelf, I will transcribe a letter which he wrote a little before his death to Mr. Hervey.

66

Reverend and dear Sir,

FOR

OR your tender admonitions and excellent advice, I am truly indebted to you; as they "discover a generous and compaffionate concern for my better part. I bless God I have reason to hope, * that great work is not to do; for of all the marks

-

"" of

"of infatuation I know amongst men, there can be "none equal to that of trufting to a death-bed reર pentance.

"I do not pretend to vindicate my own conduct66 nor can I ever forget the very christian sense of my "condition and misfortunes, which (notwithstand"ing all my misbehavior) you have so pathetically "expreffed.-The follies of my youth have furnished "a plentiful harveft of reflection for my latter years; 66 as I have now been for a long time in a manner "buried from the world, fo it has been my endeavor "to spend that time in lamenting my past errors, and "in pursuing a course of life void of offence towards "God and man.

"I have learnt to truft in God as my only portion, "to bless him for his Fatherly corrections, which "have been much gentler than my demerit; and by " which I have been taught to know him and myself; "his infinite mercy and goodness; my own ingrati"tude and unworthinefs, fo that I may truly fay "with the returning prodigal, "Father, I have "finned against heaven, and against thee, and am "not worthy to be called thy fon."

My health is in a very precarious state; and the greatest hopes of recovery I have (which are very "fmall) arife from warm weather and the country "air.-I thank God I am abfolutely refigned to his

holy and blessed will. I have feen enough of the "vanity and folly of earthly things, and how infuf❝ficient they are to fatisfy the defires of an immor

"tal foul. I am fenfible of my own wretchednefs " and nothingness, and that my only hope of falva"tion is through that bleffed Redeemer, who died to "fave loft finnets.-This is my rock of hope against "an approaching eternity.

"May you long, Sir, tafte thofe true and unfad"ing pleasures, which attend the practice of reli¿C gion and virtue; and may you, by your shining "example, be a means of turning many to righte"oufnefs: this is the fincere and ever grateful wish " of

"Your most obliged, and

"faithful fervant,

"S. BOYSE."

Any inaccuracies in the course of this work, that have escaped my notice, I muft intreat the candid and impartial reader to excuse. To convey pleasure and inftruction in the dress of poetry, was my defign in making this collection. And if my endeavors are fuccessful, I fhall think myfelf more than paid for all my trouble.---The whole I commit into the hands of God; praying that it may be inftrumental for the promotion of his glory in the spread of religion and virtue.

POEM S

Ο Ν

DIVINE AND MORAL SUBJECTS.

F

DE IT Y A POE M.

BY THE LATE MR. SAMUEL BOYSE.

ROM earth's low profpects, and deceitful aims,
From wealth's allurements, and ambition's

The lover's raptures, and the hero's views, [dreams,
All the falfe joys mistaken man pursues,
The fchemes of fcience, the delights of wine,
Or the more pleafing follies of the Nine!
Recall, fond bard, thy long enchanted fight,
Deluded with the vifionary light!

A nobler theme demands thy facred fong,
A theme beyond or man's or angel's tongue!

A theme! that should the nobleft warmth impart

To animate the foul, and warm the heart!

But oh, alas! unhallow'd and profane,

How fhalt thou dare to raise the heavenly strain ?
Do thou, who from the altar's living fire
Ifaiah's tuneful lips didft once inspire,
Come to my aid, celeftial fpirit, come;

From my dark mind difpel the dubious gloom,

A

My

My paffions ftill, my purer breaft inflame,
To fing that God from whom existence came;
Till heaven and nature in the concert join,
And own the author of their birth divine.

I. ETERNITY.

Whence fprung this glorious frame, or whence The various forms the universe compose?

[arofe
From what almighty cause, what myftic springs
Shall we derive the origin of things?
Sing heavenly guide! whofe all-efficient light
Drew dawning planets from the womb of night!
Since reafon, by thy facred dictates taught,
Adores a power beyond the reach of thought.
Firft caufe of causes! fire fupreme of birth!
Sole light of heaven! acknowledg'd life of earth!
Whose word from nothing call'd this beauteous whole,
This wide-expanded all from pole to pole!
Who fhall prescribe the boundary to thee?
Or fix the æra of eternity!

Should we, deceiv'd by error's fceptic glafs,
Admit the thought abfurd-that nothing was!
Thence would this wild, this falfe conclufion flow,
That nothing rais'd this beauteous all below!
When from difclofing darknefs fplendor breaks,
Affociate atoms move, and matter speaks!
When non-existence burfts its close disguise,
How blind are mortals ?-not to own the skies!