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 here after 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. These, 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 glo rious. 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 of compassing important ends, which could not be otherwise effected; of exerting a practical influence over mankind as indi

viduals or as societies, which could never be done by general reasoning, or the arguments of the soundest philosophy.

We can only teach others, by associating that, which we would teach, with something which already exists in their minds. We must adapt our precepts to the comprehensions of different individuals, and enforce their observance by motives, of which they can respectively feel the power. This principle does not seem to have been sufficiently regarded by those Christians, who have adopted what we consider rational views of religion. These views are the result of the calm dispassionate inquiry of cautious and intellectual men, who have rejected all those opinions, which have their only foundation in the whims, the prejudices, the passions, or the superstitions of men. But how are they to disseminate their views, let them be ever so just, if they can only be recommended by the simple and cool examinations of scripture? They must be taught in close connexion with those parts of religion, which affect the feelings and the heart, before they can find their way to the great majority of mankind. Many can be taught to feel and comprehend the character of the Deity, to revere his benevolence and purity, to experience gratitude for his merciesscarce one of whom could comprehend the metaphysical questions with respect to his mode of existence. Where there is one who can make up his opinion fairly on the nature of Christ's mediation, and the connexion of his sufferings and death with the salvation of man, there are thousands, who can praise God for the joy and hope they daily experience, founded on their belief in that connexion, and in that mediation.

These considérations are of great importance in enforcing the practical duties of christianity; in this point of view, the adaptation of motives and inducements to the character of those whom we wish to influence, appears of the utmost consequence. Not that the merit of an action is by any means the same, let the motives from which it proceeds be what they may;-purity of mind and principle are the very essentials of religion. But how are we to induce men to attempt acquiring this internal purity of character? How are we to persuade them-governed as they are by their passions, swayed by selfish interests, careless of futurity, and narrowing their views to the sphere of action which the present world affords-how are we to persuade them to relinquish every thing which has now the power to interest, and cling only to the hopes, which a distant and indistinct futurity discloses? We have first of all to make them realize, that the subject actually concerns them, and is in fact one of considerable importance; and it is not so easy a matter as it might be thought, to convince those of this truth, who have always listened regularly to the

public ministrations of religion without applying them for a moment to themselves, like some who pass their whole lives amid the most sublime scenery of nature, without once having it enter their minds, that they are objects for attention or admiration. We have to make men feel that to be a subject of the greatest importance, which they know has no direct bearing upon what they have been accustomed to consider the principal 'object of their lives. With such views as these, we cannot expect to purify them at once. The human character is not to be changed but by gradual and persevering efforts; old habits, old prejudices, passions long indulged, are to be eradicated before the Christian graces can take root and flourish. We must be content with slow but certain advances. We must induce men to act rightly, even if we cannot make their hearts pure; for we have reason to feel confident, from what we know of human nature, that correct actions will finally beget internal purity.

But since there is so great a variety in the pursuits and characters of men, it is not rational to expect, that the same style of exhortation and persuasion should influence every class of those who need instruction. Is it sufficient, at first setting out, to offer the purity, the moral sublimity, the reasonableness of Christianity, to all, as inducements to follow its dictates? We might thus expect to interest one kind of hearers, but surely not all. To be affected by pure and lofty motives, men must be already of a pure and lofty character. To be influenced by that which is reasonable, men must be in the perfect use of reason; must be freed from the shackles of prejudice and passion which so often impede its exercise. The virtue of the good may be elevated and confirmed; the conviction of the intellectual revived and corroborated by such views; but we cannot expect that the sinner should be startled, or the sluggish convinced. Talk to such a one-if poor and discontented-of the vanity of worldly riches their insufficiency to give enjoyment; of the frailty of the foundation of human pride-its emptiness and its folly-he will think you are mocking him. He will not, he cannot believe you; his experience contradicts you, in his sense of things-and to what else can you appeal, for his feelings are not those of a Christian? In his sense, worldly riches are not vain, for they will give him the enjoyments he covets. Human pride is not frail, for it can trample on the rights of the humble and the poor, and he has perhaps felt it spurn him to the earth. He sees the wealthy rolling in splendour, sparkling with at least the outside show of pleasure and how does he know that, in spite of the gay smile or careless laugh, the heart may be wrung with anguish or distorted with care? They have not his troubles, how does he know