sight of its great purpose; we are insensible to its chief excellence. We have not learned Christ aright. We have his words, but understand them not. They are to us a letter and not a spirit.

Let us endeavor to gather that instruction from God's works and word, which will nourish in us a spirit of noble piety and benevolence. Such instruction is precious. It bears our souls upward to God, for it ends in love, and God is love, and he that dwelleth in love, dwelleth in God, and God in him.

VILLAGE SERMONS: DOCTRINAL AND PRACTICAL. BY BERNARD WHITMAN.

Mr Whitman need not have put his name to this volume. All who are acquainted with his writings will be sure that he wrote these sermons before they have read one of them through. His peculiarities of style and method, his plainness, directness, simplicity, familiarity, his frequent earnestness and power, are seen at once, wherever you open the book. Indeed in reading the whole volume, we found ourselves disposed to complain a little of the unbroken uniformity of manner. We felt the want of change; and the author will permit us to say to him, that he will add to the value of his writings generally, and especially his sermons, if he will introduce a greater variety of plan, illustration and language. Much as we love that natural unstudied flow of words, and that simple method for which

he is remarkable, we think any writer or preacher will be in danger of wearying, or rather will lose much of his power of sustaining interest and making impression, if he do not take great pains to save himself from falling into anything like monotony of style or plan.

Another fault that we could find with these sermons, is the commonness, and as some may say, the coarseness, of a few of the words and phrases. It is a difficult question, how far we may descend from what has been regarded as the dignity of the pulpit into the commonplaces of daily conversation and ordinary life, to illustrate or recommend the truths of religion. We are not so bold as to undertake to answer this question ourselves, though we wish some one better qualified to answer it would make the attempt. We have thought the more prevalent error at present is on the side of too little familiarity, too little use of the incidents and language of every day. But of this we feel quite sure, that no man should use language or illustration in the pulpit, which is likely to excite a smile, if not a jest, especially when other words equally plain and expressive, and not liable to objection, may be easily found. For example: This narrative is greatly obscured, by being chopped into chapters and verses.'—' This is not the whole of the story.' It would induce others to try their luck in the same way.' The expressions which we have here italicised, are certainly not necessary to give the meaning, and they sometimes bring down suddenly and painfully the tone of feeling. As a general rule it is undoubtedly better to raise common expressions than to descend to them. There are also some illustrations used by Mr Whitman, which

will be thought by many to be open to the remarks which we have here made upon words.

But there is much more to approve and welcome than to censure in these sermons. They possess an advantage perhaps from these very qualities to which we have objected. Their plainness and commonness will be a recommendation to many of the readers for whom they are designed. They and all will find them to be good, practical, useful sermons. They will see that the object of the writer is not fame, but usefulness; not to show himself, but to impress others and make them feel the importance of some of the most common truths of their religion, and apply these truths to their own hearts and lives. This is clearly the point at which all these discourses aim, and this we think they will accomplish, for very many who read them. They will show them not only what to believe but what to do; how to make their belief produce its designed effect. To this point we will give an extract from the sermon on 'Making religious impressions productive of good fruits.'

'Suppose then I have omitted the duty of secret prayer, and became seriously impressed with its importance. My impressions will become deepened by reflection, and lead me to resolve upon the commencement of the neglected practice. Having noticed the plain command of my Saviour on this subject, I shall seek for motives to aid me in its proper and habitual performance. Convinced that my Father is love, and that he is ever ready to hear the devotions of his sincere worshippers, I shall raise my thoughts to him in secret prayer; not occasionally, when reminded of my dependence and obligations by some favor; but daily, at evening and in the morning. And the more I consider the blessings I am daily receiving and the resolutions I anı daily forming, the more I consider the hopes I am daily cherishing and the support 1 am daily needing, the more I consider the laws I am daily

violating and the sins I am daily comtnitting, the more materials shall I have for my daily thanksgivings and petitions, confessions and devotions. Realizing that prayer is not only a duty, but a privilege; a duty which will assist in purifying my heart, and in increasing my love for my Maker, and in making me more faithful in all my engagements; and also a privilege which should increase my gratitude and confidence and obedience, I shall persevere in the devout exercise. I shall not permit my devotions to be interrupted by any labor or fatigue or disinclination or pleasure. I shall not release my exertions, until the habit is so thoroughly fixed as to become a natural and even necessary part of my daily happiness. And then no efforts will be needed, for the habitual performance of the duty will become a source of felicity from which I could not readily refrain. In this way and in no other can I become a fervent worshipper of my heavenly Father, and establish the habit of secret devotion. For these means and exertions and reflections are absolutely necessary; and without these all the good impressions in creation will yield no christian fruit.' p. 62.

These discourses are called doctrinal' as well as 'practical.' And they are built all of them on what may be considered the doctrines of liberal christianity. But those who expect to find much direct doctrine or controversy in them,-those especially who think Mr Whitman cannot write upon anything else but disputed doctrines, will find themselves mistaken, and may be disappointed with this book. There are not many religious books published at the present day more thoroughly practical. Everything is reduced to practice, and almost everything is confined to it. One of the most strongly doctrinal passages is the following; to the truth of which, strong as it is, and sorry as we are to believe it, we are forced to assent.

'Should the preaching of the heavenly Jesus, his sermon on the mount, nay every sentiment he uttered be tried by some party standards, I fear it would be found wanting. I suspect it would be called moral preaching. It might be called good as far as it went, but it would not go far enough for these prejudic

ed disciples. It would not contain what they call the great and essential doctrines of grace. What! the instructions of Jesus not contain the essence of the gospel? Would such hearers of all sects listen with more candor, and imitate the noble example of the Bereans, we should not hear so many christians denounced as unconverted and unbelievers.' p. 52.

In connexion with this, if any one would see what importance Mr Whitman attaches to the teaching of Jesus, how far he sets it above all other teaching in authority and value, let him read the sermon on 'Christ our Teacher,' and one on 'Becoming practical Christians.'

There is here a sermon on the Character and condition of the righteous,' followed by one on the Character and condition of the wicked;' and one also on the Nature and necessity of holiness.' In these we see clearly the writer's views of a future state. He believes it to be one of exact righteous retribution, happiness springing naturally and inevitably from holiness, and misery resulting as naturally and inevitably from sin. We give an example of his reasoning in regard to future punishment.

'How can a wicked person enjoy pure and spiritual society? If you love yourselves and earthly objects supremely until your very entrance into eternity, can you then immediately transfer your affections to your Saviour and your God? Can you then immediately change all your habits of thought, feeling and action, and bring yourself to delight at once in the purity and holy occupations of heaven? Or can you with selfish desires, earthly propensities, undisciplined passions, and evil habits, be a proper companion for those justified spirits who love their Maker supremely, and their associated fellows as themselves? O no. Before you can be happy in the society of pure and holy spirits you must be pure and holy. For the nature of heavenly happiness is such that it cannot be enjoyed without holiness. p. 269.

Perhaps you will now ask, if future misery is consistent with the known benevolence of God? Perhaps you will argue in these terms; God is perfectly benevolent; he wills the happiness of all his children; he is a perfect sovereign;