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parture from plain good sense; and we see, that the reason, why such topics have become familiar, is, because of all others they are the most important. This is a most valuable gift in a religious instructor. If his aim is to be useful, the most obvious will be the most frequent themes of his discourses. He will not be solicitous for the dangerous distinction of originality on subjects, the principles of which have been thoroughly established, and on which the passion for novelty might only betray into error, or might at least impair the influence of truth. The tinsel, with which some think to adorn religious instruction, is almost as injurious in its effects as error itself; and we entirely accord with the sentiment of an able critic, that the indifference, or practical incredulity so often to be observed among men on the subjects of revelation, is most effectually to be overcome by powerful reasoning and serious exhortation, and more likely to be increased than abated by the trick of rhetoric: that instead of being ready to overlook the art of the orator, we are in this instance rather on the watch to discover it; and that if once he appears to be employing artifice, his influence with us is at an end. Indeed nothing in itself is more unseemly, nothing more completely opposed to the spirit of religion, than affectation in any of its forms or degrees in the pulpit. Dr. Price has furnished a fine specimen of perfect simplicity combined with energy and strength; he has shewn us how well the plainest truths may be delivered, and how also they may be felt to give them all authority. Many examples might be adduced, but we select only the following from a sermon on the common, but important subject of “Contentment."

"Remember, that all the determinations of God's providence are under the direction of unerring and perfect reason. It is not possible, that He should dispose of us amiss, or permit us to suffer for a moment under any real grievance. No pain, which (considered in its reference to his administration) is improper, can exist. No advantage, or relief, which rectitude requires him to grant, can be denied us. No event can take place, which he, as the supreme arbiter of all events, ought to have excluded; and this is just as certain, as that he is a righteous and benevolent being. Nothing can place the unreasonableness of discontent in a stronger light than these considerations. They shew, that it is the folly of repining at what is best, the impiety of charging the Deity with doing wrong,-the baseness of desiring that the perfect order, which governs nature, should be broken. The course of things is right, beyond the possibility of correction. The constitution of the universe is just what the best informed benevolence could wish it to be; and were we wise enough, we should mind nothing but exhibiting in our own conduct that righteousness, which governs the world, take up our rest in God at

all times, under the full conviction, that the final issue of events will be productive of the greatest possible good." p. 91.

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Again, consider the state of the world about you, and the design and nature of the present state. From the happiness allotted us, there are deductions and abatements. Wisdom and goodness require these abatements; and without them, it is certain, that the absolute quantity of our happiness would have been less than it is. From the Cottage up to the throne-from feeble infancy to decrepid old age, there are various pains and uneasinesses, which it is neither fit nor possible that we should escape. There is no condition of life perfectly happy; no pleasures free from every alloy. The nature of the present state does not admit of it, and we should learn to take our state as it is. On a sea, that would stagnate, were there no wind or waves, is it reasonable to expect, or even to wish never to be tossed? In a situation, where showers of arrows are flying around us, can we reckon upon being never wounded? Amidst the general crosses and sufferings of our race, can we look for an exemption? Think, whenever discouraged by disappointments, vexed by calumny, or depressed by sickness, that you are only suffering a common lot. Look about you, and survey the condition of others. Is there a buman being, that enjoys an uniform happiness, whose hours pass on always without disturbance, who never is tried by any sorrows, never feels any distress, or suffers any pangs? Could you find such a being, you would find, that his exemption was a calamity to him, and that the singularity of his case only made him less a gainer by his existence. But no such case can be found. All are sufferers in some way or other. Many labour under great calamities, and some under calamities, with which petty evils will bear no comparison. Did we attend more to this, and instead of envying those above us, turn our eyes to the millions below us, we should be always more disposed to praise than to complain. When you are suffering under any pain, or your temper is fretted by any misfortune, think of those, who at the same time are just reduced by a bankruptcy from opulence and comfort to penury and want; of those, who are then burning in a fever, rotting in a dungeon, or perishing in a shipwreck." p. 100.

The most able and eloquent sermon however in the collection is that on the eternally-improving happiness of the righteous in a future state. After some very striking views of the nature of the soul, and its destination to immortality, he says, in answer to the supposed inquiry, Must not an eternal duration some time or other become tedious? Shall we not find employment wanted for our faculties, and the funds of happiness exhausted? There are in the works and perfections of God and in infinite truth, inexhaustible sources of employment and happiness. Think of the extent of God's works. These are probably boundless, and all that our imaginations are capable of conceiving, must fall unspeakably short of their real extent and magnificence. The

scenes of being and bliss in the distant worlds and systems, with which the starry heavens are filled, are more grand and more various than we have powers to comprehend. Beyond the starry heavens, new plans of existence and new exhibitions of almighty wisdom may take place, still more glorious and incomprehensible; nor may there be any limits to the gradations and varieties of order, and beauty, and excellence in the universe. In studying the laws and constitution of this immense universein scanning its wonders-acquainting ourselves with its historyand in learning the scheme of eternal providence, we shall have enough to employ us forever. We are destined for a world, where we have room for expatiating without end; and such is the nature of an intelligent mind, that it cannot get to a point of perfection, beyond which it is incapable of going. Our immortal souls admit of an endless variety of ideas and sensations, which are now incomprehensible to us; they have many powers and faculties now dormant, which will hereafter shew themselves; many sorts of pleasure and bliss now concealed, which will hereafter be opened. Such is the substance of the author's reasoning. We quote only the following:

"What I have said may be applied to all the orders of virtuous being in the universe. The whole creation is continually improving and brightening under the eye and care of their Almighty Parent. Those, who are now lowest, will in time get the place of the highest; while these in the mean time will be getting still higher. We ourselves are at present in the lowest rank of reasonable creatures, but we are to ascend. This life is the infancy of our being; and if what I have said is true, a time must come, when we shall see angels below us. To be always growing wiser and greater-to be rising and improving forever-what a prospect is this! how amazing-how glorious. In no period of our existence shall we able to conceive what we shall be in the periods beyond it, and while always enjoying unspeakable happiness, we shall never know what happiness still greater we shall enjoy." p. 320.

Dr. Price, as is well known, and as repeatedly appears in the course of this volume, was a believer in the annihilation of the wicked; that they are raised at the resurrection only to die eternally; "like a plant, crushed in the seed, to be lost and undone." And in concluding his glowing picture of the eternal improvement and felicity of the righteous, he contrasts with it the danger of losing our existence and of being struck out of the creation of God; declaring, that "with the strictest propriety sin is denominated an infinite evil, as it ruins an immortal nature; and blasts an existence, that might be perpetually improving. We have only to object to this sentiment, that the language of scripture, with posNew Series-vol. II.

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sibly two or three exceptions, seems strongly to imply a continued existence in suffering as the doom of the wicked: and that alarming and tremendous as is the thought of their extinction, effectual as the motive would appear to deter from sin, we need more evidence before we can receive it. But we must indulge no further in the remarks we proposed. We hope the copious extracts we have made, may excite the attention of our readers to this volume; and that it may be speedily published in this country. We regret, that there is not more encouragement for the frequent publication among us of devotional and practical books. None are suited to do more good. The mind and heart cannot surely be better exercised than on the great subjects of practical religion; and it would be happy indeed for the readers of these sermons, if, while they were dwelling with admiration on the power and beauty with which the duties and prospects of Christianity are here illustrated, they could catch from the author a portion of the childlike simplicity, affection, and piety, which were the distinguished ornaments of his life.

ARTICLE VI.

Tracts published by the Christian Tract Society, London, and republished by WELLS AND LILLY.

1. William's Return; or, Good News for Cottagers. By MARY HUGHES.

2. Henry Goodwin, or the Contented Man.

3. Village Dialogues. Parts 1, 2, 3, 4, 5, and 6. By the same Author.

MEN are influenced in their conduct by different motives, according to their natural dispositions and capacities, their rank in life, the associations and habits they form, their education, and a variety of other circumstances, the influence of which we cannot appreciate. One man is induced to follow a particular course of conduct, by his love of what is just and equitable; another, by his feelings of benevolence and compassion; another can only be moved by a regard to his personal advantage, and another will comply simply from an easiness of disposition and a desire to oblige. All may take the same path, perform the same actions, and compass the same ends: but all set out from different motives, and are carried forward by different feelings. One man fights bravely in battle from mere natural intrepidity and love of action, a second from the desire of distinction and military pro

motion, a third from fear of the shame and disgrace, which are the inevitable punishments of cowardice and desertion, and a fourth mechanically, without emotion of any kind, from the influence of habit and rigid discipline. Each of these, in an engagement, may perform equally well the duties of a good soldier; but if a good soldier could only be made by one set of motives, how few of mankind could ever be fitted for the profession.

Every man has his peculiarities of character, and therefore requires a peculiar combination of causes to operate upon his mind. Individuals are as clearly distinguished in this particular, as in the different combinations and expressions of their features; and the same general observation is true of classes and communities of men. Occupations and professions give to those engaged in them a specific, moral and intellectual physiognomy: rank, wealth, and power produce on the habits and feelings of those who possess them, an effect which marks them, as distinctly as their external relations, from the poor, the humble or the abject. Nations are not more clearly separated by the boundaries of nature, than by the imperishable distinctions of national character. All these varieties necessarily require a corresponding variety in the motives by which they are influenced. Exhort a soldier of Mahomet to fight for the rights of man-the liberties of his species; you talk of things he does not understand. But tell him of the rewards of his sensual paradise, and of an inevitable necessity in the course of human events, and he is persuaded; he feels the force of the motives which you present, and will lay down his life under their influence.

It is only by an attention to these circumstances, that any great and permanent effects can be produced on the mass of mankind. By applying to every class of men, and, when necessary, to every individual of those classes, the motives adapted to their peculiar feelings and habits, we may induce them all to unite in an object, to which we never could have brought them, had the same general means been employed with regard to all. This principle, carried imperceptibly into operation, has enabled some extraordinary men to obtain and exercise a vast influence over mankind, both in religion and in politics, and to produce immense alterations in the condition of their fellow-men. This is the secret, which gives to some that unaccountable faculty of always effecting their own ends, without the apparent possession of uncommon talent, or energy, or address. The power of making use of this principle to advantage, is a consequence of what we call a knowledge of the world, a knowledge of mankind. It affords us the means o compassing important ends, which could not be otherwise effected; of exerting a practical influence over mankind as indi