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{enius, and an unlimited command over the tondcr passions; yet, owing (o the prolixity of his productions and the poverty of his style, his works are continually decreasing in popularity. How few now read "Clarissa," or « Sir Charles Grandison 1" How important, then, is style to the preservation of literary labor 1

In 1755 was published a curious volume with the following title:—"A Collection of the Moral and Instructive Sentiments, Maxims, Cautions, and Reflections, contained in the Histories of Pamela, Clarissa, and Sir Charles Grandison." From it we make the following extracts:—


Beneficence. The power of doing good to worthy objects, is the only enviable circumstance in the lives of people of fortune

What joy it is in the power of the wealthy to give themselves, whenever they please, by comforting those who struggle with undeserved distress.

Nothing in human nature is so God-like as the disposition to do good to our fellow-creatures.

Such is the blessing of a benevolent heart, that, let the world frown as it will, it cannot possibly bereave it of all happiness; since it can rejoice in the prosperity of others.

Calumny, Censure. No one is exempt from calumny. Words said, the occasion of saying them not known, however justly reported, may bear a very different construction from what they would have done had the occasion been told.

Were evil actions to pass uncensured, good ones would lose their reward; and vice, by being put on a foot with virtue in this life, would meet with general countenance.

A good person will rather choose to be censured for doing his duty than for a defect in it.

Children. There is such a natural connection and progression between the infantile and more adult state of children's minds, that those who would know how to account for their inclinations, should not be wholly inattentive to them in the former state.

At two or three years old, or before the buds of children's minds will begin to open, a watchful parent will then be employed, like a skilful gardener, in defending the flower from blights, and assisting it through its several stages to perfection.

Education. Tutors should treat their pupils, with regard to such of their faulty habits as cannot easily be eradicated, as prudent physicians do their patients in chronical cases; rather with gentle palliatives than harsh extirpatives; which, by means of the resistance given to them by the habit, may create such ferments as may utterly defeat their intention.

Neither a learned nor a fine education is of any other value than as it tends to improve the morals of men, and to make them wise and good.1

A generous mind will choose to win youth to its duty by mildness and good usage, rather than by severity.

The Almighty, by rewards and punishments, makes it our interest, as well as our duty, to obey Him; and can we propose to ourselves, for the government of our children, a better example!

Friendship. The more durable ties of friendship are those which result from a union of minds formed upon religious principles.

An open and generous heart will not permit a cloud to hang long upon the brow of a friend, without inquiring into the reason of it, in hopes to be able to dispel it.

Freely to give reproof, and thankfully to receive it, is an indispensable condition of true friendship.

One day, profligate men will be convinced that what they call friendship is chaff and stubble, and that nothing is worthy of that sacred name that has not virtue for its base.

General Observations. The man or woman who will obstinately vindicate a faulty step in another, seems to indicate that, in like circumstances, he or she would have been guilty of the same fault.

All our pursuits, from childhood to manhood, are only trifles ol different sorts and sizes, proportioned to our years and views.

We must not expect that our roses will grow without thorns; but then they are useful and instructive thorns, which, by pricking the fingers of the too hasty plucker, teach future caution.

The Good Man. A good man lives to his own heart. He thinks it not good manners to slight the world's opinion; though he will regard it only in the second place.

A good man will look upon every accession of power to do good as a new trial to the integrity of his heart.

A good man, though he will value his own countrymen, yet will think as highly of the worthy men of every nation under the sun.

A good man is a prince of the Almighty's creation.

A good man will not engage even in a national cause, without examining the justice of it.

How much more glorious a character is that of the friend of mankind, than that of the conqueror of nations 1

I » And rarely happiness, duty, faith, truth, and Bnal blessedness, are matters of deeper and dearer Interest for all men, than circles to the geometrician, or the characters of plant* to the botanist or the affinities and combining principle of tlie elements of bodies to the chemist, or even than the ■nechanuro (fearful and wonderful though it be) of the perishable Tabernacle of the Soul can be to tbK anatonjUtt."- CoUridgt

The heart of a worthy man is ever on his lips; he will be pained when he cannot speak all that is in it.

An impartial spirit will admire goodness or greatness wherever he meets it, and whether it makes for or against him.

The Good Woman. A good woman is one of the greatest glories of the creation.

How do the duties of a good wife, a good mother, and a worthy tnatron, well performed, dignify a woman!

A good woman reflects honor on all those who had any hand in her education, and on the company she has kept.

A woman of virtue and of good understanding, skilled in, and delighting to perform the duties of domestic life, needs not fortune to recommend her to the choice of the greatest and richest man, who wishes his own happiness.

Youth. It is a great virtue in good-natured youth to be able to say NO.

Those who respect age deserve to live to be old, and to be respected themselves.

Young people set out with false notions of happiness; with gay, fairy-land imaginations.

It is a most improving exercise, as well with regard to style as to morals, to accustom ourselves early to write down every thing of moment that befalls us.

There is a docile season, a learning-time in youth, which, suffered to elapse, and no foundation laid, seldom returns.

Young folks are sometimes very cunning in finding out contrivances to cheat themselves.


This learned prelate of the Church of England was born in London, 1078. He was educated at Catherine Hall, Cambridge, of which he became master, and in 1714 was vice-chancellor of the University. In the controversies which arose at that period respecting the proofs of the divine origin of Christianity, Sherlock distinguished himself, particularly in his "Use and Intent of Prophecy," and his "Trial of the Witnesses of the Resurrection of Jesus." In 17*28 he was made Bishop of Bangor, in 1734 was translated to Salisbury, and in 1748 to London. In 1755 and 1756 he revised and corrected a large body of his sermons, which were published in four volumes. He died in 1761, at the advanced age of eighty-three.

Sherlock's sermons are among the best specimens of English pulpit eloquence extant. His style, though possessing but little ornament, is clear and vigorous, and a few passages may be selected from his writings, sucti as the comparison between Christ and Mahomet, that are truly sublime.


Should the punishments of another life be what we have but too much, reason to fear they will be, what words can then express the folly of sin? Short are our days in this world, and soon they shall expire: and should religion at last prove a mere deceit, we know the worst of it; it is an error for which we cannot suffer after death: nor will the infidels there have the pleasure to reproach us with our mistake; they and we, in equal rest, shall sleep the sleep of death. But should our hopes, and their fears, prove true; should they be so unhappy as not to die for ever—which miserable hope is the only comfort that infidelity affords—what pains and torments must they then undergo? Could I represent to you the different states of good and bad men; could I give you the prospect which the blessed martyr Stephen had, and show you the blessed Jesus at the right hand of God surrounded with angels, and the spirits of just men made perfect; could I open your ears to hear the never-ceasing hymns of praise which the blessed above sing to him that was, and is, and is to come; to the Lamb that was slain, but liveth for ever; could I lead you through the unbounded regions of eternal day, and show you the mutual and ever-blooming joys of saints who are at rest from their labor, and live for ever in the presence of God; or, could I change the scene, and unbar the iron gates of hell, and carry you, through solid darkness, to the fire that never goes out, and to the worm that never dies; could I show you the apostate angels fast bound in eternal chains, or the souls of wicked men overwhelmed with torment and despair; could I open your ears to hear the deep itself groan with the continual cries of misery—cries which can never reach the throne of mercy, but return in sad echoes, and add even to the very horrors of hell; could I thus set before you the different ends of religion and infidelity, you would want no other proof to convince you that nothing can recompense the hazard men run of being for ever miserable through unbelief. But, though neither the tongues of men nor of angels can express the joys of heaven, or describe the pains of hell; yet, if there be any truth in religion, these things are certain and near at hand.


The Christian revelation has such pretences, at least, as may make it worthy of a particular consideration. It pretends to come from heaven; to have been delivered by the Son of God; to have been confirmed by undeniable miracles and prophecies; to have been ratified by the blood of Christ and his apostles, who died in asserting its truth: it can show, likewise, an innumerable com* pany of martyrs and confessors; its doctrines are pure and holy, its precepts just and righteous; its worship is a reasonable service, refined from the errors of idolatry and superstition, and spiritual, like the God who is the object of it: it offers the aid and the assistance of heaven to the weakness of nature, which makes the religion of the Gospel to be as practicable as it is reasonable: it promises infinite rewards to obedience, and threatens eternal punishment to obstinate offenders, which makes it of the utmost consequence to us soberly to consider it, since every one who rejects it stakes his own soul against the truth of it. Look into the Gospel; there you will find every reasonable hope of nature, nay, every reasonable suspicion of nature cleared up and confirmed, every difficulty answered and removed. Do the present circumstances of the world lead you to suspect that God could never be the author of such corrupt and wretched creatures as men now are? Your suspicions are just and well founded. "God made man upright;" but through the temptation of the devil, sin entered, and death and destruction followed after.

Do you suspect, from the success of virtue and vice in this world, that the providence of God does not interpose to protect the righteous from violence, or to punish the wicked? The suspicion is not without ground. God leaves his best servants here to be tried oftentimes with affliction and sorrow, and permits the wicked to flourish and abound. The call of the Gospel is not to honor and riches here, but to take up our cross and follow Christ.

Do you judge from comparing the present state of the world with the natural notion you have of God, and of his justice and goodness, that there must needs be another state in which justice shall take place? You reason right, and the Gospel confirms the judgment. God has appointed a day to judge the world in righteousness: then those who mourn shall rejoice, those who weep shall laugh, and the persecuted and afflicted servants of God shall be heirs of his kingdom.

Have you sometimes misgivings of mind? Arc you tempted to mistrust this judgment when you see the difficulties which surround it on every side; some which affect the soul in its separate state, some which affect the body in its state of corruption and dissolution? Look to the Gospel: there these difficulties are accounted for; and you need no longer puzzle yourself with dark questions concerning the state, condition, and nature of separate spirits, or concerning the body, however to appearance lost or destroyed; for the body and soul shall once more meet to part no more, but to be happy for ever. In this case the learned cannot doubt, and the ignorant may be sure that 'tis the man, the very man himself, who shall rise again; for a union of the same sou and body is as certainly the restoration of the man, as the divid

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