" In No. I. (from Matt. xi. 25,-" I thank thee, O Father, &c.") Dr. P. discourses " on the character of the apostles and first disciples of Christ, and the wisdom of preferring them to the more learned and wealthy men of the world in propagating his religion." The preacher's intention is to shew who are meant by the wise and prudent as opposed to babes; and then to inquire upon what particular reasons our Lord's thanksgiving on this occasion is founded. By babes we are evidently to understand such men as the apostles and first disciples:" these were likely to be free from all the prejudices of the wise and learned, and therefore would necessarily be more open to instruction, and less in danger of mixing any thing foreign and corrupt with the Christian doctrine. It was essential, too, that the persons whom our Saviour chose for the purpose of diffusing his gospel should attend him constantly during the time of his ministry. Besides, there is scarcely an argument for Christianity which does not receive additional strength from the consideration of the meanness of the instruments by which it was established in the world. "But there is reason to think," says the preacher, "that what I have hitherto insisted upon, is not all that our Lord had in view in the words I am considering By the wise and the prudent, he meant not merely such as possessed the wisdom and learning of the times, but also the men who were proud and conceited on that account, and under the influence of those vices which are sometimes united to wit and learning. By babes, on the contrary, it is evident, that he meant not merely persons destitute of the wisdom of this world, but also the meek, the modest and humble. **** He did not mean to prefer ignorance to true knowledge, or a weak to a sound judgment. It would be in the highest degree unreasonable to suppose this. But his intention was to express a preference of honesty and simplicity without learning, to learning with out honesty and simplicity." In illustration of his comment, Dr. Price appeals to Matt. xviii. 1, 2, 3, "Except ye be converted, and become as little children, &c." The whole of this able and useful discourse is admirably calculated to evince the truth of the gospel, and to recommend it's characteristic temper. In the follow ing sentences we discern the spirit of the preacher : "The best disposition of heart may be joined to the richest furniture in the head. We may be children in respect of modesty, and lowliness, and teachableness, and yet men in understanding. We may be knowing and learned in the highest degree, and, at the same time, humble, meek, candid, and void of guile and prejudice." Such was Dr. Price himself! We could wish this discourse to be repeatedly and attentively perused by every minister of religion, every student and every private Christian. The next in order (from 1 Corinth. xiii. 11. "When I was a child, &c.") is on the "analogy between our present state and a state of childhood." For example, "Our present existence, compared with our future, is a childhood in respect of it's duration, of improvement, and of power and dignity: it answers also to the idea of a childhood, as it is an introduction to, and a state of education for, another and a higher state. Man's existence is progressive. This life educates us for another by means of the instruction and the habits which are the necessary consequence to all of passing through the present world. As children are trained up by restraint and correction, the tendency of which they do not see, and which therefore they are apt to think hard and severe, so it is with us as probationers and candidates for eternity. This account of human life, leads us to reßect on the wisdom of God, in ordering the scenes of our existence. It should teach us patience under the trials of life, and reconcile us to all present difficulties. And hence we should be rendered earnest in our endeavours to make this life what it is designed,-8 preparation for a better life. Lastly, we should bless God for giving us our present existence the first step (so we may make it, through God's help) of an endless progress in dignity and happiness. "This is indeed," says the preacher, "a transporting prospect. But remember, brethren, that the more transporting it is, the more alarming is the reflection, that, like the prospect granted to Moses, on mount Pisgah, of the land of Canaan, it is a prospect of happiness that there is God's goodness in danger of losing. giving us our existence is, I have said, unspeakable. But it is a gift that may possibly be withdrawn. Vice throws a cloud over this extatic prospect. The loss of those thoughts that wander through eternity may be the appointed punishment of a course of wickedness. Some indeed assert the contrary, and tell us, that through the great Redeemer there will be (after a series of future punishments) a final restitution of all to happiness. Nothing can be more agreeable to my wishes and feelings than such a doctrine. But I must not suffer my wishes to command my conviction. I want more evidence in this case. Though eternal torments cannot take place under the government of a benevolent Deity, final destruction may. I tremble, indeed, when I make these reflections. I am frightened when I think of the possibility of their being just!" Everlasting punishment however and "eternal torments" are distinct considerations. There is, to say the our power, and on which our wills on our Obvious and important are the uses of the doctrine inculcated in these two discourses. It is fitted to administer great comfort to us, amidst the dark ness of this world, and the diversities of opinion among our fellow Christians. In the next place, it has a tendency to promote our charity. Could it be instilled into every heart, it would least, a possibility that privation, that inferiority of rank, improvement and excellence, may be an everlasting consequence of habits of sin. Now this, assuredly, is punishment. Men may be punished even when it would be inaccurate to affirm that they are tormented, either physically or mentally. This remark, if we mistake not, will go far towards settling a voluminous ting and illustrating the language of religion is liberal, it should, at the controversy, and vindica the sacred writers. The third and fourth sermons (from Matt. vii. 21. "Not every one root out of the world all intolerance and persecution, and, consequently, do the greatest service to society. But, while we avoid narrowness, we should take care to retain piety: while our same time, be ardent. "Whatever is fundamental," adds Dr. Price, "is so evident that it must be universally received." Accordingly, "that Christ was that saith to me, Lord, Lord, &c.") of the propositions are "on the greater importance of right practice than of a sound faith in religion." From the text Dr. Price discourses on "the nature, the evidence, the importance, and the consequences of the following truth, that there is nothing fundamental in religion besides sincercly desiring to know, and faithfully doing the will of God." Had more than this been fundamental, our Lord would certainly not have expressed himself as he does in the above passage. A sincere desire to know and to do God's will, is a sure preservative from all dangerous error: a disposition to receive whatever information he is pleased to give us, may be considered as equivalent in every instance to a right belief. The sent of God to be the Saviour of the world that he worked miracles-rose from the dead, and ascended to heaven -that he will hereafter appear to judge the world, and that through him mankind will then be raised from death the wicked punished, and the virtuous established in a glorious immortality"this preacher affirms, "these are fundamental doctrines of Christianity; that. is, they are so plainly revealed that they are not capable of being denied by any who receive the gospel history." very purpose of all religious principles duty to is to produce this temper of mind. And if faith were more essential than practice, dreadful would be the condition of human beings. Our acceptance, in this case, would be connected with things entirely out of The subject of the fifth sermon (from. Philipp. iv. 11. "I have learned, in whatever state I am, &c."), is contentment. This virtue Dr. Price recom mends from the consideration of our God, and our condition as the subjects of his perfect government; from the contrast of our afflictions with our comforts; from the tendency of discontent to level the creation, and to sow uneasiness among all the inferior ranks of beings; from our unworthiness and guilt; from the design and nature of the present state; from the reflection that the wisest and the best of men have frequently been obliged to struggle with dreadful evils, and that they may not have exceeded us more in the excellence of their characters than in their difficulties and trials; from the short duration of this life, compared with that for which we are ultimately intended; and from the happiness which contentment produces, and the misery occasioned by it's absence. In the sixth discourse (from Jer. xxiii, 24. "Can any hide himself in secret places, &c.") the omnipresence of God is considered: proofs are given of this attribute, and observations offered respecting the manner of it; and the influence which it ought to have on our tempers and conduct is then stated. God's omnipresence is implied in his being the cause and author of all things. Not only must his presence be coextensive with his works, but they owe their preservation to this presence. The necessity by which the Deity exists, can have no relation to one place inore than another; while the idea of an unoriginated Being justly supposes that there can be nothing to limit him. As to the manner of God's omnipresence-he is present with us, in all we think, as well as in all we do-he is present with us not only by his notice and his influence, but by his sense-and in a mode in which no other being can be present with us. God is present alike in all places; as much on earth as he is in heaven. The Scriptural phraseology which describes the Deity as being in heaven, is intended chiefly to express his supreme dominion and sovereign authority. Thus, the expression that Christ is into heaven, and is at the right hand of God, certainly signifies no more than that he is exalted to dominion under God; or, as it is elsewhere expressed, that all power is given him in heaven and earth. gone Since God is equally present every where, we ought not to imagine that our worship of him can be more acceptable in one place than another. Hence also it follows that there can be no other Being who is the proper object of our prayers. The consideration of the constant and intimate presence of the Deity with us, ought to encourage us in our addresses to him. A reverential fear of God should continually possess us; inasmuch as he is always with us. The thought of his presence should deter us from sin. It should support us in the performance of our duty, and quicken us in a virtuous course: and, finally, it should encourage and comfort us under every pain and trouble. This is a very eloquent, ingenious and useful sermon, but fairly exposed, at the same time, to some objections. Part of it, as Dr. Price himself seems to have been sensible, is metaphysical, speculative and abstruse. The clearest, the most practical and advantageous view which can be exhibited of the omnipresence of the Deny, we take to be the following: that there is no spot where his perfections-his power, wisdom and goodness are not manifested. When we are told that God is present with us "in all abstract truths and possibles," and that "his sense penetrates our's," we in vain endeavour to affix to this language any distinct and satisfactory ideas; and, for the moment, we believe that we are listening to a Platonic philosopher rather than a Christian preacher. The method, too, of this discourse, might perhaps have been improved: "the proofs of God's omnipresence," might have succeeded more naturally and conve niently to a statement of the proposition which they were designed to establish. And we are mistaken if the preacher has not in some degree confounded two subjects which, on the principles of sound reasoning, should be separately considered the immensity of creation and the universal presence of the Deity. Self-examination is the important topic of the seventh sermon (from Ps. cxxxix. 23, 24. "Search me, O God, &c."). The indifference of multitudes to this practice, and the vast moment of it, Dr. Price represents with great fidelity and impressiveness. He then mentions two points which demand our particular notice in the work of self-investigation: these are the purity of our motives and the universality of our obedience. And he concludes by laying down three rules for the performance of the duty. We should examine ourselves frequently, impartially and devoutly. No day should be suffered to pass without some self-inquiry. When far thus engaged, we should divest our- May we be permitted to subjoin a division more strictly textual of the passage on which Dr. Price has treated in this discourse? • From the words, "Search me, &c." we learn, In the concluding paragraphs of this sermon a fine contrast is drawn between the state of the good and that of the wicked man: we lament that our limits do not permit us to place it before our readers. One of the most admirable dis courses in the volume, is the ninth, on the ignorance of man, and the proper improvement of it." From the "i. That the state of men's religious very pertinent text, Job viii. 9, "For characters, entirely depends on the nature of the principles and motives by which they are actuated; and it is therefore of the utmost consequence to know what these principles and motives are; ii. That, while we are ardently engaged in the business or the pleasures of life, it is often a task of much difficulty to trace the motives of our actions; in. That, when we attempt to examine them, we are subject, from various causes, to much error in the scrutiny: and it is possible that, while we imagine ourselves to be influenced by good motives, we really are actuated by some which are improper and criminal. There may be in us some wicked way; but iv. That by the frequent submission of ourselves to the Divine investigation in our hours of retirement, we shall be well prepared to ascertain the purity of our views, to lay the foundation of righteousness of character, and to be led into the way everlasting." 4. The eighth discourse (from Gal. vi. "But let every man prove his own work, &c.") is on having our rejoicing in ourselves." In considering what it is in ourselves which is the proper foundation of our happiness, it may be observed in general that it must be grounded on the good order of the mind, and of it's powers and affections: this happiness is "the result of a commanding reason and obedient passions, of an applauding conscience and an honest heart, of a mind satisfied with itself, and possessing health, order and independence; of a temper formed by the generous affections, of contentinent, resignation, trust in God, a sense of his love, the belief that all is well under his government, and the hope of surviving death, and of being raised up hereafter through the power of Christ to a life of unchangeable and ever-increasing happiness;" and the we are but of yesterday and know nothing," Dr. Price lays before his hearers and readers a general repre sentation of the imperfection of our knowledge. We know, for instance, little of ourselves, of our bodies and our minds, of the reason why our wills instantaneously produce motion in our members, of the connection between certain impressions on our organs of sense, and the sensations which follow them, of the original springs of animal life within us, the laws of union between the soul and the body, the nature of death, and the particular state into which it puts us. Further; we know little of this earth and it's constitution and furniture. Almost all that we see of things is their outsides. We cannot discern a millionth part of the art and workmanship in the lowest plant. Still less do we know of the solar system, and next to nothing of the owing to the narrowness of our faculties, the lateness of our existence, and our confined situation. However, á sense of our ignorance ought to teach us the profoundest humility: it should answer many of our objections against Providence, and reconcile us to the orders and appointments of nature: it instructs us to give up our affairs to the direction of higher wisdom: it should lead us to be contented with any real evidence which we can procure on every subject; and it should direct our hopes and wishes to that future world, where full day will break iu upon our souls. gether wanting that unity of design which the title of the book seems to require. Perhaps our readers will be better apprised of the nature of this work by its table of contents, than by its title. page, which we therefore extract. "Essay I. On the Principles on which the Christian Church is founded. II.-The Original Terms of Church Communion. III.-The Duty of Inquiry and the Right of Private Judgment and Free Discussion. IV. The Spiritual Nature of Christ's Kingdom. V.-The Nature and Effects of Intolerance in Religion. VI.-Historic Sketch of the Rise and The tenth sermon (from IHeb. xi. 16. But now they desire a better Progress of Intolerance and Persecution. country, that is an heavenly,") is an exhortation on the subject of heavenlymindedness. In the first place, the nature and the magnitude of that bliss which is reserved for good men in the celestial regions are contrasted with our situation in the present world; and an earthly-minded temper, with the contrary disposition. Next, the advantages of a heavenly temper, with respect to our present interest, are pointed out; and, then, the the particular obligations that we are under to cultivate it, as Christ's dis ciples. world? " Is it visionary," asks this eloquent preacher, "to expect a better This is what some tell us. Such infidelity is the greatest misfortune; and those who make a boast of it, and labour to make converts to it, deserve our scorn, as men who are traitors to our species." [To be concluded in the next No.] Conclusion.-Present State and FinalOverthrow of Popery." By "Religious Liberty," we understand the perfect freedom of every person to adopt such religious opinions and practise such religious worship as appear to his own judgment most acceptable to God, without sustaining from his fellow men any inconvenience or restraints on that account, provided his practice is no wise injurious to his neighbours. The justice of such a social arrangement respecting religion, is, we think, most convincingly and sufficiently proved, in an inestimable little book (not one quarter the size of Mr. W.'s), entitled, "A Letter on Toleration, by John Locke, Esq." And we rejoice that at least in one part of the world, the United States of America, the civil government have put the theory to the test of experiment, and it has been found productive of none of those mischiefs, which the advocates of hoary establishments, with restraints and disabilities for their protection, have so long denounced as inseparable from universal liberty of conscience. Our author, however, has mixed up with this subject, the question of free communion among different sects of Christians, and also a long detail of various instances of persecution, from the first establishment of Christianity, down to the recent outrages suffered by the Protestants in the South of France; and by the aid of a great many long quotations from Dr. Owen, Mr. Robert Hall, Messrs. Fuller, Robinson, Haldane, Cobbin, and the Reports of the Committee of the Three Denominations of Dissenting Ministers, he has contrived to make a very re |