to take up an ordinary sermon, "published by request," or even the report of a benevolent institution, without detecting this unhappy propensity in the writer; while the speaking at our public meetings is replete with every thing that savours of the marvellous, the extravagant, and even the ridiculous. All nature is ransacked for images; all vocabularies laid under contribution, to furnish new and unaccountable terms, and modes of expression; while the utmost ingenuity is exhausted in supplying strange, unprecedented, and grotesque combinations of thought; till the wondering multitude gape and applaud they know not what: and judicious people perceive how near the excess of sublimity is to bombast and caricature. From the thunder of these cataracts, the glare of these meteors, and the scorching of these suns of literature, it is truly refreshing to pass into a more calm and temperate region; and now and then to take up a book that neither startles, by its affectation of new and extraordinary. ideas, nor fatigues by its abstruse and complicated style.

Such a book, we are happy to say, we have now before us; and we beg leave to offer our cordial thanks to Mr. Hooper, for the gratification its perusal has afforded. It is a book replete with plain substantial sense-with wise and salutary counsel with judicious and appropriate reflections, suggested not from the reveries of the author's imagination, but from the application of Scripture truth, to the conduct and the affairs of human life. In his preface, the unassuming author tells us, "he has studied to combine novelty, variety, and utility; and has aimed at the adoption of such a style, as, whilst it shall not offend those who have enjoyed the advantages of a liberal and classical education, shall, at the same time, be readily understood by those who have not been favoured with equal privileges." Much of novelty could not reasonably be expected on the topics which Mr. Hooper has introduced to the notice of his readers: with regard to variety and utility—things of far greater importance, he has certainly kept his word; and the composition of the volume throughout is, for the most part, distinguished by that correctness and simplicity, which we fully agree with him in thinking so desirable. An author who publishes a book he wishes to be universally read, should certainly adopt a style that is likely to be generally understood. The present is a reading age. The ability to read is not now confined to the higher, or even the middling ranks of society; but, by means of Sunday schools, and congregational libraries, the power and the privilege of reading are imparted even to the labouring classes of the community. But neither the lower nor

the middling classes of society, engaged as they necessarily are in the ordinary occupations of life, have either leisure or disposition to pore over the pages of an author, reading his sentences again and again, and devoting much time and> thought to the discovery of his meaning; but after a few efforts of this kind, whether they be successful or not, the reader will throw away the volume in disgust, and turn to' another that may furnish equal instruction with less labour. The argument in favour of the kind of writing we have censured,-viz. that it fixes the attention of the reader more deeply on the subject, and is thus likely, not only to induce a habit of close thinking in general, but also to possess the mind more entirely with the author's meaning in every particular instance, would be more satisfactory, if all readers had sufficient time, and strength of mind, to undergo this discipline. But this is not the case, and, therefore, we must decline yielding the palm of excellence to the writer, however lofty and original may be the conceptions of his mind, who conveys them to the public in a style professing to be English, but which needs translating into the plain vernacular tongue, as we pass along; while we give it to him who in his writings conveys good, substantial, and practical' sense, in plain and perspicuous language; so that men of ordinary education, and common capacities, may, at once, perceive the meaning, and feel the force of what he says.

Having expressed in general terms our opinion of Mr. Hooper's book, we shall proceed to analyze the volume, and quote such passages as may enable our readers to form a judgment for themselves. The sermons, for they are such, although, in the title-page, he calls them "Addresses," are twelve in number. The subjects he has selected are of the utmost importance. There is no obvious connexion between them; and they are not otherwise in a "Series," than as they were delivered, with one exception, on successive new years' days, to the young people of the author's congregation. To them, and to the young people of the British empire in general, the volume is inscribed: and while this interesting portion of the community ought to feel themselves indebted to Mr. Hooper for so valuable a present, parents and guardians of youth will not, we are persuaded, be backward to acknowledge their share of the obligation. The subjects of the several discourses are as follow:

"The youthful Jesus proposed as a Model for Imitation; The Gain of Wisdom recommended as the best Acquisition; Parental Affection, and Concern, a Motive to Filial Excellence; Parental Dedication, by Baptism, a Motive to Per

sonal Dedication; A Persuasive to Church Communion in Early Life; The Honour attached to Early Piety; Portrait of an excellent Young Female; Young Men cautioned against the prevailing Dangers of the present Day; Seasonable Admonitions, in reference to Conjugal Life; On the Value of the Soul; The Divine Claims; On Numbering our Days."

In his first sermon, after having held up the bright example of the youthful Saviour, in many obvious and interesting points of view, the author thus concludes:

"I earnestly recommend an imitation of Jesus to all classes of young persons. To the children of the poor I would say, Look at Jesus, and learn contentment with your lot in providence. Are you called to dwell in retirement? Are you called to labour for your subsistence? So was Jesus. In the retired village of Nazareth, and at the humble trade of a carpenter, he spent the season of youth and, though he was rich, yet, for our sakes, he became poor. How much is humble poverty, and honest industry, dignified and ennobled by the conduct of the Son of God! To the children of the rich, I would say, Look at Jesus, and learn a lesson of modesty and humility: imagine not that worldly distinctions can confer any real worth; nor, on those accounts, look down with contempt on those occupying inferior stations. In valuing worldly riches and honours, you are attaching importance to that which Jesus despised; and, in looking down with contempt on poverty, you are undervaluing that station which Jesus chose to occupy. He might have occupied the high places of the earth-he might have invested himself with all the distinctions and glories of the world; but he passed them all by, and appeared in the form of a servant, the reputed son of Joseph and Mary; and with them he submitted to dwell in obscurity, cultivating all those graces, which, in every station, constitute true beauty and excellence. Aim then, whether rich or poor, to imitate this lovely example: Let the same mind be in you, which was also in Christ Jesus our Lord.' Then will you be esteemed, and beloved, and honoured by men, and then will you secure the approbation of God. I would earnestly caution you against delay. Say not, It is too soon-I am yet too young. Jesus was only twelve years of age when this fine encomium was passed upon him: it can never be too soon to commence à life of holiness-to begin to serve God-to aim at the imitation of all that is excellent and lovely. O! think of the danger of delay, arising from the contraction of evil habits, and the hardening nature of sin. Now you have a character to form - now your minds are tender and pliant, ready to receive any impression. It is, therefore, of infinite importance that you commence immediately to form upon a correct model, before your minds become hardened by sin, and repeated acts shall have formed themselves into confirmed habits. Need I remind you of the great uncertainty of life; and that, if you neglect the present opportunity, another may not be

granted? Now is the accepted time-now is the day of salvation Boast not thyself of to-morrow."" [pp. 20-22.]

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We have observed a sameness in this sermon which has/ doubtless escaped the notice of the worthy author, and which he will pardon us for pointing out to him, that it may be removed in a future edition of his work. The conduct of our Lord, in remaining behind at Jerusalem to converse with the sanhedrim, is not only thrice noticed, but in nearly the same terms. "At length they found him sitting at the feet of the doctors of the law, listening to their instructions, proposing questions, and answering to their interrogations." [p. 3.] He went to the sanhedrim, proposed questions, and gave answers," [p. 12.] "He got into the company of the sanhedrim, and readily answered to their interrogations." [p. 16] We also demur to the propriety of one or two words which Mr. Hooper has used in this discourse; and we are the more inclined to direct his attention to them, as they form a striking contrast to the general simplicity and perspicuity of his style, of which we have already expressed our most unfeigned and cordial commendation." Prelusive," p. 3, and aspirant," p. 6, are a sample of the words to which we refer. We admit that "prelusive" is English and classical, and that the authority of Thomson may be pleaded for the use of it; but we fear that the same cannot be said of the other: but if it could, and although both were allowed to be strictly correct, yet, in a work designed for general readers, and in which simplicity and perspicuity of style has been a laudable object with the author, why employ terms which may be of doubtful import to some, when he might have chosen others which the most unlettered could not easily mistake?

We remember to have heard it related of the late excellent and learned Job Orton, that on one occasion he had been preaching, as he imagined, a very plain and intelligible sermon about the " primitive Christians." After the service was ended, one of his congregation came to him in the vestry, and thanked him for the excellent sermon he had preached; but pray," said he, "who did you mean by the primitive Christians; what particular kind of Christians were they?" "Why, the first Christians, to be sure," replied the preacher. "Ay," said the countryman, " if you had but called them the first Christians in your sermon, sir, I should have known at once what you meant." Mr. Orton took the good man's advice, and adopted the term first Christians whenever he had occasion to refer to them in his future discourses: Most assuredly, if there be one term more intelligible than

another, that should be preferred in addresses and writings intended for general usefulness; and if preachers would but take the hint, and adopt the self-denying practice of Mr. Orton for we are persuaded it does involve a considerable degree of self-denial to substitute a plain word for a favourite fine one-there would be fewer persons, in their respective congregations, ignorant, as many of them now are, of the leading truths of Christianity—the first principles of the oracles of God. Mr. Hooper, we are sure, is a man of too much good sense to require any apology for these remarks; and we rejoice to say, that we find but little occasion for the recurrence of them in the rest of the discourses.

The text of the second sermon is Proverbs, iv. 7, 9. Our author defines wisdom in general to be the choice of a good end, and the adoption of suitable means to attain that end: but the wisdom especially commended in Scripture, he observes, is divine and heavenly wisdom, which implies such a knowledge of God, and of his Son Jesus Christ, as shall lead men to love him, and give up their hearts to him; all those who thus know God, and love him, and live to his glory, are truly wise. They are wise for time, and wise for eternity, and they only are possessed of true wisdom. He then proceeds to illustrate the superior excellence of this wisdom, in comparison of every thing else which young people are prone to esteem and admire, in the following forcible manner :

Think, my dear young friends, what it is you are most apt to prize, and in the possession of which you think you should be happy. Is it beauty? Are you saying, 'If I were the handsomest person of the age, I should be happy?' Ah! this is a fading flower indeed, and by no means essential to happiness! - often it is the source of much calamity. Wisdom is infinitely superior to this, because it adorns the soul, and makes it lovely in the sight of him who is the supreme beauty. Are you thirsting after knowledge? This is laudable: but you may be acquainted with the whole circle of the arts and sciences, and with every useful and elegant accomplishment, and yet be destitute of true wisdom, which is as far superior to any knowledge merely human, as the light of the sun exceeds that of a glow-worm. Are you anxious to acquire a large fortune, and are you seeking it as the principal thing? Earthly riches cannot purchase happiness: you cannot ensure their stay. Wisdom is more valuable than these, being a solid, permanent good. Bodily health is a great blessing -- of earthly blessings the greatest; but wisdom is superior, as it is the health of the soul. Life is a blessing we highly prize, and to preserve which we take VOL. IV. No. 7.

K