gures. Disguised in this manner, they form themselves into parties, and go about in the evening from house to house. Some of them have music. In that case the music announces their approach Otherwise nothing is heard till they begin to stamp and squeal upon the stairs. Then they burst into the room, and come about you, squalling and gibbering, and bowing and gliding around, like a mingled company of ghosts and witches. Presently, if there is music, they begin to dance -to waltz-a kind of dancing which for the present I must leave unexplained. The three last days of the masquerading season are spent in unrestrained riot;-at least this is what custom requires. This year, only the first of the three days was spent in this manner. The reason of this was, as I suppose, that that day was Sunday. The most remarkable actors on this occasion were the devils, as they are called. These were boys and men covered, with strips of cloth of different colors--red very much predominating. These strips are about twelve or eighteen inches long, and two wide. They have, too, a conical paper cap, about three feet high, upon their heads. Thus attired, Thus attired, carrying as many bells as they can procure, and armed with whips, they run through the streets, carrying terror to negroes and children. I felt extremely indignant at this outrageous violation of the sabbath; and when I saw the people running, and the bells jingle, and the whips crack, I thought of your Pennsylvania, and every muscle in me ached to have it and be at them." man and along in the autumn was so well, that after anxious deliberation he resolved to hazard a northern winter. But as the cold of the season advanced he began to sink under it. Nevertheless he loathed confinement so much, and felt so much the want of something to occupy his mind, that he was induced to take a select school in East Granby, about twenty miles distant. The labour of this, and the exposure to which he was subjected, soon brought on a hectic fever, which immediately reduced him very low. He lingered three weeks, and when, conscious of approaching dissolution, his importunity to be carried to his friends became so great that neither kindness nor prudence could resist, it was determined to risk a journey. Accordingly he was placed in a sleigh, almost in a dying state, and driven rapidly home. The anxiety to see once more the home of his youth, and the circle of endearing relatives seemed to sustain life, so that he was better on his arrival than at the outset. But this expectation being gratified, he sunk almost immediately. There was only time to speak a word to each of his friends as they successively came round his bedside, to press his emaciated hand and look the last farewell, when the hand of death which had been on him before his setting out, completed its work. He died peaceful, disturbed by no fear. His exercises however at this time, and for the three weeks previous, were indistinct, and of a negative character. Before, his mind had been vigorous for one labouring under consumption, but now it gave way utterly and refused to act. He had manifested the greatest fortitude, but now fortitude and every other attribute were prostrated by the resistless current of disease. The powers of nature were completely exhausted, so that he was incapa ble of conversing, or thinking, or feeling. When asked if he desired family prayers to be attended by his bedside, with the intimation that it might assist him in his devotional feelings, he replied "No, I cannot attend to it." When two days before his death, his brother asked him if he wished to speak of his own personal feelings, he said "No, I am unable to do it." When asked if he was afraid to die, he promptly shook his head and said, "No." His piety however had acquired a stability and a manly stature, such as to afford his friends strong consolation, and leave no distressing apprehension for the future. Through the whole of his long sickness there was evident and rapid increase in holiness. To his natural fortitude he added Christian patience, and there was a resignation far different from that which yields to necessity. "Thy will be done"" was engraved on his heart. As the cords that bound him to earth were successively cut, each seemed transferred to heaven, and to be drawing him upwards. In speaking of his character we would beware, if we could, of unmeaning eulogy; but we think we have discerned in him the elements of a mind, which in great exigencies would have been developed in great actions. His intellectual endowments were certainly of a high order; there was strength and acuteness of understanding, vivacity and richness of imagination, and delicacy of taste. But in his moral qualities, we do not hesitate to say there was grandeur. There was a loftiness of soul that disdained a mean action, a generosity that excluded envy, and an integrity that burst into generous indignation at every exhibition of moral turpitude. His passions were strong, but they were reined. That is true heroism that quells the rising tumult of strong passions:-this he often did. There was enthusiasm, deeptoned and full of pathos: when the proper excitement was applied, it would glow and kindle and burn vehemently. There was an honesty of intention, which when he spoke, carried with it the conviction that he spoke what he meant. And last, not least, there was kindness-a kindness that injuries could not subdue. On his passage from Charleston to New-York, his fellow passengers were three men gentlemen professedly-but of profane and unprincipled habits. They sought to wound his feelings by reproaching religion and the ministerial character. At length one fell sick, and dangerously, of billious fever, and in his need was deserted by his companions. The subject of our memoir, though weak and weary, watched at the sick man's birth, sitting up whole nights, and taking the whole charge of his wants. The patient's heart was melted at the requital, and he declared with humble acknowledgements, that he would never again treat with disrespect a minister of the gospel. His kindness of disposition no doubt accounts for the singular lot he had of being universally beloved. A college, where envy and caprice beget so many ill feelings, is no bad test of character in this respect; but all, associated with him in the various stages of education, were attached to him-all sought his society-all remember him with affection. There are those in his native place, and those whose circumstances render kindness doubly dear, who will not forget their obligations to him. He had some peculiarities which might be called, perhaps, eccentricities. But they were without affectation, and added to the interest of his character. No one ever accused him of the vain desire of singularity. What would have been his ca reer had he lived, is a problem е we shall not undertake to solve. The beaten track of a parish minister's duty was plainly ill suited to his character. He was fitted to rush on through difficulties and over obstacles, and to accomplish in a short time, and by sudden movements, what others effect by patient labour and management. The field of Christian enterprise was his theatre: to this, both his enthusiasm and his benevolence invited him, and here he found the strong excitement which he needed. But just as he was looking abroad on a miserable world," and “girding up his loins," and "going forth to fight his short battle;" he was cut down by a power whose wisdom we must not question, and whose goodness we dare not impeach. And though hence, in recording these particulars, we are compelled to speak of more in promise than in reality, we still think his life was not spent in vain; -certainly not, if through faith in the Crucified, he obtained an immortal crown. But we think the influence of his example in forming the character of many associated with him was not slight, and another day may show things accomplished for God more than is now apparent. We have wished to erect some slight memorial to his name, though sensible how soon both he and the memorial will be forgotten. Neither marble nor the written page can snatch us from oblivion like the insect world we come, and flutter, and straight pass away. Happy if we reach a world where nothing fades, where oblivion buries nought but sin, and sorrow, and sighing.* *We have said that Mr. Cowles died of a consumption. He was really however the victim of dyspepsia; and his sickness and death furnish an interesting comment on some things in a late article in the Christian Spectator, on the "Influence of nervous complaints on reliVOL. II.-No. I. 2 THE GOSPEL THE ONLY MEANS OF PRODUCING AND PRESERVING TRUE LIBERTY. An Address delivered before the Society of Inquiry into Missions, in the Theological Seminary at Andover, Ms. at the anniversary of the Society, gious experience." Before be left College, the disease was perceptible, and when he had half completed his theolo gical course, there was distinctly seated in his constitution the complication of disorders which the writer of that article terms nervous complaints. But his mind revolted from the idea of being a dyspeptic, and afterwards it was with difficulty he could bring himself to allow that he was such. Doubtless the ridicule to which such patients are subjected, and which he in particular suffered, increased the reluctance he felt in this respect, and prevented probably the early adoption of measures which might have saved his life. During the last year of his residence at Andover the disease increased upon him, and became very severe. This disqualified him for study, and made every labour appear herculean. An insurmountable lethargy brooded over him, and preyed on his spirits. The of the lungs. Of this he was conscious consequence was a sympathetic affection before he left the Seminary; but he was not sufficiently impressed with the danger, until their sluices were opened and the warm current flowed. After this grand centre of life" was invaded, the process of decline went on with accele rated force-his whole system became disordered, and wasted away rapidly under the combined influence of dyspepsia and consumption. He flattered himself with recovery from consumption on this ground alone; that this disease was not hereditary in his family, and that there was no inherent tendency to it in his constitution; that it was induced by and that therefore he might recover, dyspepsia and was sympathetic with it But he was evidently too far gone in the first complaint, for any ground of hope for recovery from the second; and while it is true that his consumption was consequent on dyspepsia, it is also true that he fell a victim to the latter disease. Truly "the church of God deeply feels the inroads made by these complaints," and truly they show little wisdom or humanity, who treat with lightness, a disease so insidious, and so real, so formidable, and so fatal. September 21, 1824. By SAM- [The following is the Address referred to in the foregoing Memoir. On account of its length, we have omitted the introduction and several subsequent passages. We have endeavored to retain the spirit of the article, though the omissions we have made in some degree interrupt the connexion.] Ir has often been remarked that we live in an age of excitement— of passionate feeling. And it does seem as if God, who, after suffering a long period of ignorance to roll over the nations, suddenly commanded all men every where to repent; had in our days caused an electrifying influence to strike through the spirits of men, and quicken them into unprecedented activity. The love of liberty has not slept. It is a matter of universal knowledge that the mass of society in Europe has within a few years been thrown into great commotions; that the nations have been dashed and violently mingled together; that despotism has been compelled to fly for a moment, and leave his debasing spells to be broken; and that in immediate consequence of these events, a little light and vital warmth have come to his dark and torpid subjects; that new adherents have been gained to our cause; that those who were previously attached to it have been animated by the prospect of its rapid advancement, and that all Christendom is divided into two great and strongly defined partiesthe friends and the enemies of liberty. The facts are also familiar which indicate that this widespread excitement is intense. For we all see, how, whenever a degraded nation rises up and grapples with its oppressor, the other nations gather round with keen alacrity; how they cheer it with their acclamations; how they strive to inspire it with confidence by loudly asserting the justice of its cause; and how, when through weakness it goes down into the dust again, they console the vanquished, and appal the victor, by vehemently declaring on every side, that that struggle shall be renewed again and again, till at no distant period the right shall triumph. In the mean time all the numerous occasions that offer are seized, all the innumerable means of address are made use of, to proclaim to the world in burning language the horrors of tyranny, and the unalienable rights of man. Much of this excitement is doubtless too unsubstantial to be of any worth, and much is too selfish to be trusted; but it is supposed that there is still a strength of pure and honest feeling that is sufficient to bear the cause up, and to bear it on. Without pretending at present to decide this point, I merely observe that the existence of such a feeling is a circumstance of great importance; for it is true,and all that the advocates of human perfectibility have ever said cannot give a higher idea of the powers of man, than the homely little maxim does, that where there is a will, there is a way. * * Having ascertained the general object of the friends of liberty, let us next inquire, for the purpose of pointing a little more distinctly to the measures which they ought to pursue, what are the principal obstacles in the way of its accomplishment. These are, I apprehend, absolute monarchies, false systems of religion, and barbarism. Now Hume remarks, and those of his publications which have the worst tendency abound with just and striking observations, that all government rests ultimately on opinion. That is, no government can long continue to exist, if it is decidedly disliked by the strongest part of the community over which it is exer eised. This I think is too evident to need any illustration. And it is equally evident, that the remark is just as applicable to the religion and state of society of any community, as to its government. It would seem then that the obstacles, which the friends of liberty have to remove in the prosecution of their grand undertaking, are of a moral nature; and of course that they must act by means of moral causes. But it is necessary, on several accounts, to exhibit this part of the subject more at large. If we examine the composition of any state which is governed by an absolute monarchy, for the purpose of understanding how it is, that a government which absorbs the individual rights of a whole people can continue to exist; we shall find, I think, that the master-key to the whole mystery is, the strong propensity of men to estimate the real intrinsic worth of themselves and one another, according to the places which they respectively occupy in the actual gradation of society. This notion is commonly very obscure and indefinite no doubt; but almost any man may easily satisfy himself by observing his own conduct, and any man may, by observing the conduct of men towards one another, that it does exist and exert a powerful influence. Hence it is, in part at least, that the nobles and placemen who derive their wealth and rank and consequence in society from the government, feel so little repugnance to yielding to the great law of self-interest which binds them to support it.-though they are thus accessaries to grievous injustice. And hence it is that the common people cower so easily to the pride, and submit so tamely to the insolence, of wealth and power. They dream that they were made to be trodden down like the mire in the streets, and attach the notion of something like impiety to the idea of rebellion against beings so much superior to themselves as they conceive their rulers to be. Now wherever this state of opinion is found, there the friends of liberty must use those means, which are calculated to exert the strongest correcting influence to bring all classes of men more nearly on a level, in their opinions of themselves and of each other. In regard to false systems of religion, it may be necessary to say a word to show that they are as incompatible with freedom as absolute governments. I know of but one that falls in with the tendency of which we have been speaking, and fixes men from their birth in widely different classes, and renders it really impious to attempt any alteration of the constitution of society which it strictly prescribes. But it is generally if not universally true, that the priesthood of false religions, being ambitious, and the only depositaries of reputed divine knowledge, and having it in their power to work on the superstition of the ignorant people; do possess as absolute power and exert it as oppressively as the most arbitrary monarchs. It is obvious then that false religions must be destroyed to make way for the progress of liberty. * * * We have now examined the object of the friends of liberty a little in detail. If we are correct in our views, we have seen that they must use means which are calculated to change the selfishness of the agents of oppression in despotic governments to generosity; to correct the vague and obscure, but effectually degrading notion, which the subjects of it are apt to form of their relative importance; to destroy the power of false religions to make men the slaves of a priesthood; and to overcome the strong aversion of savages to the institutions of civilized society. And these means they must use effectually, |