benevolence. Nothing which is said, in illustration of this point, is to be so construed, however, as to imply any disparagement of the more private and personal claims of religion. The object is not, by any means, to exalt the value of the more active virtues, at the expense of the more passive; but rather to show, that while true Christianity cherishes and promotes the latter, it in reality demonstrates the vigor even of these virtues, as well as develops its own strongest impulses, by devoting itself to works of philanthropy and love. We limit ourselves to a single extract:

"That the life of Christians in this world should, like that of their Lord, be a life of beneficence, is a conviction which must at once seize any mind, that with a just idea of Christian character, associates a recollection of the real state of the world. There was nothing arbitrary in Christ's choosing the mode of life he pursued; and, there is nothing arbitrary in the requisition that Christians should imitate it. The example of Christ was but true virtue developing itself fitly in the circumstances in which he found himself when his dwelling was with men. It was a form, which holiness, carried out into just action, in such a world as ours, naturally assumes. Holiness is benevolence; but how can benevolence with eyes to see, and ears to hear, and feet to walk, and hands to help, refrain in such a world as this, from active and self-denying exertions to do good? Whether we might innocently give ourselves up to quiet contemplations, or private indulgences, or projects for increasing our personal possessions, if we were among a race of sinless and happy beings, we need not inquire; but can we pretend to benevolence, and live for any such purpose, while we have our residence amidst such scenes and circumstances as those in which we are passing our days? Too few, even of Christians, appear to be aware of their circumstances. How little do any of us reflect, that we cannot go abroad into the streets without passing by some habitation of beggary, of disease, or of death; or, what is worse, of ignorance and crime, where benevolence might be doing works of goodness, at which angels would renew their songs of praises? While we are sitting together in the sanctuary, or rejoicing in the society of our friends, or pursuing our gainful business, how seldom or how slightly do we think that men, not far distant from us, are groaning life away in want and distress, in dungeons and in chains; and that widows and orphans, paupers, prisoners, and others ready to perish, far and near, and all the world over, are by their deep necessities crying aloud for our pity and our assistance! And more heart-rending still, that nearly the whole world are lying in the chains and under the curse of sin; and generation after generation are led captive of the great destroyer, at his will, into the prisons of eternal death! But should Christians be thus unmindful that it is in such a world they have their dwelling? If nothing could be done by them to alleviate human wretchedness, they might well forbear beneficent

effort, and live for other purposes than to do good to men. But as this is a world of hope as well as of sorrow, and as we have, through the bounty of Providence, and the sacrifice of Christ, ample remedies for both the temporal and spiritual ills of man, where is our benevolence, if we do not exert ourselves to make full proof of these remedies? Must it not astonish the holy angels to see benevolent beings, in our circumstances, unemployed in doing good? Is it strange, that in these circumstances our Saviour should have devoted himself to works of mercy and compassion? Where is the vigor of piety in the church, when but here and there can a Christian be found who lives only to be useful to his perishing fellow-men, and he passes too often for little better than a well-meaning enthusiast ?" -Pp. 100-103.

Should we venture to designate any one of the discourses here given to the public, as superior to the rest,as primus inter pares,-we should accord that character to the one on prayer,-divided into two parts;—the sixth and seventh of the series. There may be single passages of equal power in some of the others; but, taken as a whole, we give it the preeminence. The structure of it, -the exact relation of the different parts to each other,the power of analysis which it discovers, the vigor of thought and style, as well as earnestness of feeling, with which it is written, together, make it one of the most perfect models for a sermon, that we have ever heard from the pulpit, or read from the press. This, we are aware, is high commendation; but we leave it without fear with the discourse itself, to vindicate its justice. We have room for only a few paragraphs. From the effect of these, diminished, of course, by being taken out of their proper connection, the reader may judge of the effect of the whole;-ex pede Herculem.

The subject of the discourse is the utility of prayer. This is considered,-"In its direct tendency to improve the human character; in its counteracting influence on whatever tends to injure that character; in its efficacious influence on whatever is favorable to it; and, in its persuasive influence on the great Source of blessedness himself." Under the first head, the author analyzes the nature of prayer, and shows, that the several acts, of which it consists, require precisely those affections and states of mind, which constitute the greatest perfection of character; and hence, that prayer, since it calls into exercise these affections and states of mind, as often as it is performed, con

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tributes, as nothing else can, to the advancement of the soul in holiness. This part of the subject is thus treated: 'Prayer is adoration. And when are the divine perfections so likely to expand the soul with the ardors of holy love and delight, as when brought distinctly before her eye in this heavenly employment? The philosopher may be indevout, while he traces these perfections in the frame of nature; and the theologian may coldly speculate and discourse concerning them as exhibited in Scripture. But he who fixes a firm and single eye on God in prayer, and dwells on one attribute and another with adoring admiration, will not be long unconscious of that pure flame, in which are blended all the elements of virtue and happiness. Prayer is confession of sin. And when is sin more apo melt the heart into the soft relentings of godly contrition, than when carefully recounted to him against whom it has all been committed, with a spirit awed into reverence and submission by the pure majesty of the Divine presence? You may speak lightly of sin, when your words are directed to the sinful ear of a creature like yourself; but get you into some solitary place, and set the Lord distinctly and immediately before you; and spread out your offences before his undefiled eye; and, under his pure and piercing gaze, lay your heart and life open;-and we see not how you are ever to become repentant, if your sorrows do not then begin to flow forth. Prayer is supplication for mercy, grounded upon the blood of Christ, and the promises, which in him are yea and amen. And if ever the heart hath advantages for becoming all subdued and possessed by the sentiments and feelings which these wonders of divine love should excite, it is now. Men may speak to one another of these subjects with as little sensibility as they feel towards common things; but when the soul collects herself, and comes, and, convinced of her guilt, stands trembling and pleading before her great Judge, and tells him of his professed clemency and graciousness, and how his own Son hath loved her, and how he himself hath said and sworn, that for his worthy Son's sake, he will withhold no blessing from any humble contrite suppliant,-what a resistless tendency hath all this, to transfuse the soul with confidence, and faith, and full assurance of hope. Prayer, finally, is thanksgiving for favors received. And, sure, if ever gratitude unfeigned and unextinguishable do glow in a mortal's breast, this is the occupation in which the ethereal passion is generated and nourished. You may be reminded, that goodness and mercy have followed you all the days of your life, and look around you upon a thousand witnesses of the divine benignity still compassing you about; and your heart still be but little awake to its numberless and everlasting obligations. But not so, if, in a secret interview with your Father in heaven, you yourself tell over to him some few of the countless mercies which his hand hath been incessantly bestowing on you, since you first became the object of his providential and gracious care. Thus does it appear, how the various excellences of holy character are instrumentally produced and promoted by means of this exercise; and it would appear more convincingly, if the time permitted more detail."-pp. 188-191.

From the second general division of this discourse,prayer, the neutralizer of what injures the character,—we select what is said in illustration of a single topic:

"Again, the world often fills the bosoms of men with avarice and ambition; under the former of which they make haste to be rich, and under the latter to be great; under either, or both, to be undone; since the love of money is the root of all evil; and since they have no heart to believe the gospel, who receive honor one of another.

"Would you, then, regard that as a useless thing, which has a tendency to eradicate these base passions from the hearts of men? But if men would give themselves to prayer, they would soon cease to be the slaves of these passions. Prayer would quickly dethrone and banish these guilty usurpers of dominion over the immortal minds of men. If men would acknowledge God in all their ways, God himself would be their ruler and guide; and his Holy Spirit would hold the throne of their hearts. If, before they undertake their plans and enterprises, they would submit them, with the calmness and seriousness of pure devotion, for the approbation of him, on whom they depend for success, how many of them would they relinquish, and with what moderation would they prosecute the rest! Seest thou a man hurrying, and scrambling, and scuffling for the pelf or the praise of this world? Assuredly thou seest a prayerless soul; professor or not, he is a prayerless soul;-one who, if he deals at all with God in prayer, deals with him only so far as to mock and insult him. A praying man knows too much concerning the true riches, and the honor which cometh from God, to discover such miserable infatuation for the things of an hour. To such a man it matters little, whether he rank with this world's rich or poor, its mighty or its mean. Riches cannot exalt, nor poverty depress him; honors cannot elate him, nor reproaches break his heart. He dwelleth in the secret place of the Most High, abiding under the shadow of the Almighty; afraid neither for the terror by night, nor for the arrow that flieth by day."―pp. 200-202.

We quote also the conclusion:

"A word, at parting, to the saint, the man of faith in Christ. Great, beloved brother, and manifold, are thy privileges; but what we now would humbly call upon thee to bear in constant remembrance, is, the power which thou, all impotent and helpless as thou art in thyself, can exert through prayer. The feeblest of saints can chase a thousand,—can put ten thousand to flight,-can overcome the world,—can elevate himself to higher honor than earth can give or appreciate. There is a kind of omnipotence in prayer; as having an influence on him who is Almighty. But why do we put thee in mind of this? Not because we would have thee inflate thyself with pride; but because we remember that the spirit of prayer is altogether benevolent. Its power is unto the destruction of nothing but sin and its fruits. Its power hath the same scope and aim with that glorious Being on whom it depends. Pure prayer's first accents are, 'Hallowed be thy name, thy kingdom come, thy will be done

in earth as it is in heaven.' Faithful brother, man of prayer,-a man who hath power with God,-forget not, we beseech thee, what, by means of prayer, thou art capable of accomplishing. The world's conversion hath not yet been achieved. Means, with that great end in purpose, have been long in operation, and have recently been much increased. What those means are, thou knowest; and their powerlessness, independently of God's blessing, thou knowest also. We remind thee again of thy privilege, as endued with the spirit of grace and supplication. For Zion's sake, then, hold not thy peace, for Jerusalem's sake rest not, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. There is neither dulness in the ear nor weariness in the arm of God. Both almighty strength and boundless mercy are awake and alert, to make full and swift return to any righteous man's effectual fervent application. And the divine glory is still pledged to make the dominion of truth and grace universal and complete. Of the prophecies promising that triumph, not a jot or tittle can fail to be fulfilled; unless God can cease to be God, or the Scriptures cease to be his word. And the souls of men have not become less excellent than when Christ counted not his blood too precious to be given for their ransom. Nor are they less liable to be lost, or liable to less than an everlasting perdition. And shall the knees of the saints be soon wearied, and the breath of their prayers be stifled? O, let them lift up their hands, and pour forth their cries, till they cease to have their dwelling in the land of prayer."-pp. 224-227.

But we have already extended this article, perhaps, too far, and must now bring it to a close, without remarking on several topics, which we had designed to introduce, when we began. As we said before, our object has been to make known, not so much the contents of the book, as the book itself. To call attention to it, is all which we have aimed to do; and, in truth, it is the only service which it needs at our hands. We merely bespeak for it an opportunity to plead its own claims; and it will do it, we are sure, more effectually than can any voice of commendation from us or others.