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Hilipated life, preached at the Magdalen Chapel, from the text-'She that liveth in pleasure is dead while she liveth.'
• You, alas ! the daughters of penitence and forrow, who have taken shelter in this favourable retirement, can bear witness to the affertion of the apoitle. We may appeal to your experience for the truth of it. Betrayed by the allurements of sense, and the deceitfulness of fin, you have been tempted to desert the path of virtue; and to give yourselves up to what is called a life of pleasure :--but is it really a life of pleasure? Can you say that you have been happy in it? Have the highest scenes of licentiousness communicated any solid comfort.? Hath not every indulgence been allayed by the mixture of some disagreeable circumstance, and much imbittered by some dreadful effects?
• When you were first drawn aside by the allurements of pleafure, how little did you suspect whither her light and chearful guidance would lead you! !-How little did you apprehend that the paths fo -thickly strewed with roses, would quickly terminate in a wilderness of horrors ! But if you were now honestly to speak out your own feelings, would you not condemn the folly of facrificing the pure joys of virtue, for the low indulgences of vice? Have you not often looked back with regret upon the lovely scenes of childhood and early youih; when your minds were untainted by any criminal desires? Have you not often fighed deeply at the thoughts of what you loft, when you lost your innocence, and ardently wished to retall those happy times, when all was peace and harmony within ? And in what did all your enjoyments terminate, but in a vast variety of accumulated wretchedness in the certainty of temporal shaine, contempt, and slavery ; and in the direful apprehension of eternal punishment and misery?
• In these deplorable circumstances you verified the words of the text; while you were living in pleasure you were dead :-your minds became an uncultivated waste, having neither power nor inclination for the acquirements of knowledge, and the exalted exercises of reafon: you were forsaken of every incentive to virtue ;--- strangers to the pure glo:v of devout aspirations ;--no single impulse of sacred passions circulated within you; and your hearts ceased to beat towards God. You retained indeed the life of sensitive creatures, but the spirit originally brcathed into you was dead.
• How many tender applications were made in the mean time for your recovery! but in vain. The calamity of your father, and the heaviness of your mother; the tears and entreaties of your friends; the adınonitions and alarms of conscience !-Alas! all proved ineffectual. Indeed when persons are thus absurdly infatuated, they will not awake;--though we thunder in their ears the denunciations
of divine wrath, they will not hear ;--and though we extend to · them the bleflings of pardon and reconciliation, they will not put · forth their hand, and make them their own.
C. R. N. ARR. (XI.) May, 1794.
• At At length, however, the happy moment arrived for your recovery to life. Some affliction, or some reasonable conversation, or some fudden internal conviction, directed by Providence, and accompanied with divine grace, roused you from the deep sleep of fin, and stirred up some serious reflections ;-you began to think of your heavenly Father, whose laws you had violated, and whose gifts you had abused; and you began too to dread the just vengeance of an offended God. What am I doing? - Where are my expectations of advantage from such a conduct ? -Where is the time I have squardered ?-Where are the talents for which I am accountable? Where,-Oh! where are my hopes of everlasting felicity?' • It concerns us all indeed to restrain the inclination to sensual pleasure; to be jealous of every degree of afcendancy it may gain over us; and guard strictly against the arts of an insidious enemy, by which many strong men have been Nain. It concerns us all to keep close the eye, the ear, every inlet to the imagination, that no impurity may enter ;-to confute fancied wants ;-to fly, as from a pestilence, every occasion of evil, every circumstance that may raise an undue warmth of passion, and to establish ourselves in the exercise of every duty, in the practice of every good word and work : thus shall no wickedness have dominion over us; and thus shall we experience happiness as real as it is durable.
You had been looking for happinefs in the gratifications of sense, but all your hopes were miserably disappointed :-instead of wealth and honour, you found poverty and disgrace ;-instead of peace and liberty, anxiety and Navery minstead of health and safety, disorder, fickness, and death. Where then must you search for the attainment of true pleasure, and where is the source of pure and perma'nent joy?-In God:- in the contemplation of the fulness of his „glory ;-in meditation on the riches of his manifold mercies ;--in unfeigned gratitude for the grand scheme of redemption :--you must feek it in a cordial acceptance of the gracious terms of the Gospel; in the full exercise of its impartial justice, diffusive benevolence, ftrict temperance, chastity, and holiness. There you will find a plan proposed, by which your degeneracy may be corre&ed. These your desires are taught to run in their proper channel, and such motives are offered, to controul and regulate your conduct, as are adapted to immortal and accountable creatures. You will find the Supreme Being there represented as the Father and Friend of the human race ;-as the Father who fympathizes in the distresses of his children ;-as the Friend, whose attachment is infinitely stronger than that of a brother. What is his language in every part of his word? Are you helpless? I am your protector. Are you afflicted ? I bow down mine ear froin heaven to hear the groans of the prisoners. Are you depreffed in your circumstances ? The ravens are fupplied by my bounty; the lillies of the field are arrayed by my hand; and shall I not much more cloath you, O ye of little faith? Are you afraid that your iniquities being repeated and aggravated, have rendered the Deity inexorable ? Behold, says the Saviour of mankind, I have offered myself a sacrifice for you ; and I continue to be your advocate at the right hand of my Father. Are you diffident and distrustful of yourselves? My grace shall be fufficient for you. Are you afraid of relapfing into your former transgressions ? My drength fhall be perfected in your weakness. Are you, in short,
titute of human aid? The spirit of the Most High is promised, to apply your exingencies, to relieve your aMictions, to support jour drooping hearts, and to restore you to regeneration and glad
o Especially let parents, guardians, and masters of families, watch over their respective charges, and employ the earliest care to check their tendency to licentiousness. It is a care which cannot be too strictly exercised, when places of pleasure are opened all around us, disposing youth to softness and indolence, vitiating their taste, and corrupting their manners : but it is a care that seldom enters into the plan of modern education :-leave them not to the rude instincts of sense; to the arbitrary dominion of appetite ; to be toffed on the billows of life, as every gale of passion impels : but awaken and stimulate their powers of reason; instil into their minds the principles of religion ; aflift them in fornuing juft fentiments of human nature; discover to them the latent dangers of pleasure; warn them of the rocks, on which thousands have made shipwreck of a good conscience; and impress upon their hearts the important inftruction which this house affords.
• This school of repentance gives a lesson to the tender mind, more striking and more affecting, than all the pages of philosophy, and the learned precepts of the most able masters : bring them therefore to this school. Here let them see the ravages of fin; the blighted hopes of parental fondness; the amiable qualities of youth extinguished by irregular excelles; and surely they will learn from hence to stop their ears against the fyren songs of pleasure ;-they will avert with horror from such a scene of devastation, and apply their utmoft industry to the cultivation of such things as will yield to their laudable ambition a rich and plentiful harvest.' ;
e Permit me to draw the rays of this admirabile institution into a point, and to present to your imagination a scene that would fur. nish an interesting fubject for the pencil of a great master. Behold a group of afflicted females tuined by perfidious companions; their faces pale with sickness ;--their bodies emaciated with distemiper ;their very souls depressed by fadness and despair;-abandoned by their betrayers, rejected by their relations, sinking under the aggravated weight of poverty, disease, and guilt, without a single friend to pour a drop of comfort into their bleeding wounds:--behold them, as beings formed for rational pleasures, and the lives of angels, yet
wholly wholly devoted to sensual and brutal gratifications :-appointed to ans inimortal existence, yet without a hope, without a thought beyond the grave :--not only polluted and defied with fin themselves, but deluding the innocence of the fimple and unwary, and spreading the deadly contagion all around :—and behold too, where sweet charity appears to dispel the gloom, to take them by the hand, and conduct them to this happy mansion of wisdom, goodness, and peace, where the delights to dwell ;—where the instructs the ignorant, strengthens the weak, comforts the dejected, and gives rest to the weary and heavy laden. On the other side of the pi&ture, observe: the astonishing change in the same objects as they go back into the world ;-the roses of health bloom on their cheek ;--the restoration to virtue sparkles in their eye ;--the serenity of content irradiates their countenance. See them reinstated in all the privileges of their nature;-the adherents of reason,--the pupils of intellect,- the subjects of conscience, and the heirs of falvation. See them acquiring strength and steadiness in the pradlice of holiness;-—as dutiful children restored to their afilicted parents ;-25 useful members reunited to fociety: and as converted sinners, reconciled to their Redeemer. and to their God. See them, in short, lately dead in trespasses and fins, but now living unto goodness, and righteousness and faith.'
In conclusion, we think it only justice to observe, that thoughthere are many volumes of sermons in the English language more distinguished for learned disquisition ; for originality of remark; and for correctness of composition ; yet we question whether any are better calculated for general instruction, or for the useful purpose of family sermons, than Mr. Sellon's..
Elementary Dialogues, for the Improvement of Youth. By 7. H. · Campe. Translated by Mr. Seymour. Illufirated with fixe . teen Copper-plates. Svo. 35. Boards. Hookham and
Carpenter. 1792. THIS is a translation from the German of Mr. Campe, au
1 thor of the New Robinson Crusoe, and other books for children. The present is an attempt to teach the metaphyGics of the mind by dialogues, with familiar illustrations, adapted. to the capacities of children of eight or ten years old. He begins with giving some of the general qualities of spirit, and then proceeds to investigate the various instincts, affections, and passions, of the human soul. His method is Socratic, but his execution is not attic. On the contrary, there is such a peculiar clumsiness and courseness in the manner, that we should not need to be told it was translated from the German ; for though that language abounds in works of the highest genius, the difference apparentin les petites moeurs, and pere
haps 'haps the difficulty in adopting idioms which do not easily run into each other, generally give something of an uncoạthness, at leait to their lighter works, when turned literally into English. An English or French author would not, for instance, have chosen the following elegant illustration of cause and effect : • (The tutor comes in the next day, with a knotted handkerchief in
his hand; and, without speaking, Arikes each of the boys with it.) • All. Heigh! Heigh! Heigh) & Tutor. What's the matter? * All. It hurts us. + Tutor. I am glad of that. , , • All. Why so, sir?
Tutor. Because this has made you acquainted with another property of the soul.
. John. What is that?
• Tutor. Did you not feel a small degree of pain ? ..All. Yes.
Tutor. And know the occasion of it? * All. Yes.
Tutor. The handkerchief was the cause; and the pain the effect.
• All. Yes.
• Tutor. So that your soul can perceive the cause of an effect, and the effect of a cause?
• George. What is the meaning of cause and effect?
" Tutor. What occasions another thing is called a cause, and what is produced by any thing is called an effect. The handkerchief, or rather my arm which directed it, gave you pain; it was therefore the cause of it; and the pain was occasioned by the handkerchief directed by my arm ; the pain therefore was an effect. Do you understand this?"
The ideas are further illustrated by plates, which, however? Tequire some illustration. After all, we fear the book will be found a dull one by mere children, and for those of more advanced age it is too superficial--In comparing our powers with those of brutes, the author asserts that the latter have no iemoTy, and that when a bird flies into a cage to eat of seed which he has eaten of before, he eats from instinct, as much as if he had - never seen it. We imagine nothing can be more contrary to
fact. He allows, indeed, brutes hav, a sort of memory, but says they are not able to distinguish the ideas resulting from it from the original impressions. Probably if we could get at the metaphysics of the Hounyhymns we thould have a different account of this matter. At present it is the man drawing the lion.