that if all men lived up to the spirit of the Gospel few sources of misery would remain in the world, and even that remainder would receive the utmost alleviation. The only objection which has ever been urged against the true Christian character derives what er force it has from the disobedience of mankind. It has been said that the meekness, the patience under injuries, which it prescribes, is incompatible with our condition on earth, and would expose the man who should strictly comply with its demands to indignities and wrongs without remedy. But if this were true, which it is not to any material extent, as experience proves, even under the present circumstances of Christianity, it would afford no argument against a religion which requires abstinence from injuries no less positively than patience under them. Would it improve the condition of mankind if resistance were permitted where patience is now enjoined? Or would it be consistent with the Divine Author of the religion to annul one of his laws because another was broken? Let a human legislator sometimes condescend, if necessary, to the refractory subjects with whom he has to deal. But it is not surely, for God to yield to the passions which rebel against his will, but to ordain where their proud waves shall be stayed. In no other way can the standard of human nature be raised and improved. An objection more plausibly reasonable might perhaps be alleged against the Christian character, grounded on the impossibility of reaching and sustaining it, not only from the opposition of the surrounding world, but from the opposition of the natural heart; which, we confess, nay, avow, rises more or less against all the qualities which form the consistent Christian. The answer to this objection is conveyed in these words, "Abide in me, and Ï in you. As the branch cannot bear fruit of itself, unless it abide in the vine; no more can ye, except ye abide in me." The Christian has on his side one who is greater than his natural heart. IIe "can do all things through Christ that strengtheneth him." As there is an inseparable connection between the faith and practice of a Christian, so is there likewise a mystical union between the Christian and his Redeemer, the "author and finisher of his faith," which enables him both to "will and to do of his good pleasure." This is described by a strong but clear and most intelligible metaphor, when it is compared to the union between a tree and its branches. It is not pretended that our natural unaided strength would enable us to comply with the demands of the Gospel. Our Lord expressly declares to his disciples, "Without me ye can do nothing." But he promises such assistance of his Spirit from above as shall make them both willing and able in "the day of his power." He compares them to the branch which, itself separated at a distance from the root and the soil which nourishes the root, is made fruitful by the juices which the stem supplies, but can bear no fruit from the time that it is severed from the parent tree. "Abide in me, and I in you. As the branch cannot bear fruit of itself, unless it abide in the vine; no more can ye, except ye abide in me." But as the expression which exhorts us to "abide in Christ" is confessedly figurative, it becomes necessary to consider in what way we may be said to comply with the condition on which our power of obedience de pends. What is it to abide in Christ"? It is to live in habitual faith in his redemption, and in habitual reliance upon his Spirit. And first, as to habitual faith. FAITH is a word so familiar to our ears and our lips, that we may be easily misled into a groundless belief that we understand, nay, adopt it, in its full and scriptural acceptation. But trace it back to its original meaning, and by that signification try your feelings with respect to Christ. That signification is such a belief or persuasion as leads to trust, reliance, confidence. And if we consider the offer or call of Christ, we shall perceive that the trust or confidence which he requires may be justly termed "abiding in him." He came into the world to deliver mankind from the darkness of ignorance and sin, i.e., from spiritual blindness and alienation from God, a state inconsistent with their salvation. He came to redeem them from punishment; to renew their hearts by his Holy Spirit; to assign them rules for such a life as God approves. And in the fulfilment of this purpose his language is, Ye who live in the world, the posterity of Adam, are " enemies to God" (who is a God of holiness), "by wicked works." This enmity, this wicked ness, he does not punish now, but after death there is judgment, when he will inflict "indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil." But trust in me, and I will, for you, appease that wrath, and disarm that indignation; cleave to me, and follow the commandments which I set before you: then will I lead you safely through the "valley of the shadow of death," by which you must pass to an eternal world, and will present you pure and faultless before the throne of your Almighty Judge. Now, an offer of this nature precludes the idea of a passive or hesitating reception. It desire a ransom. RICHARD CHENEVIX. is a personal offer, which must be personally accepted or personally rejected. It requires. first, that we see our necessity, and are therefore ready to apply for help; that we feel our desert of punishment, and therefore But it requires more also: for one might feel his necessity, and wish for relief, and yet doubt the power of him who offered it: it requires therefore a firm persuasion that he who makes the offer is able to make the offer good; and, in the special case of Christ, it requires us to believe that he can and will save us; has ransomed us; is able to bestow on us his Holy Spirit, and to prepare us for an eternal kingdom, into which he will hereafter receive us if we follow him obediently here. 361 8vo; Chemical Nomenclature, 1802, 12mo; Mineralogical Systems, 1811, 8vo; The Mantuan Rivals, a Comedy; Henry Seventh, a Historical Tragedy, 1812, 8vo; An Essay upon National Character, 1832, 2 vols. 8vo (posthumous); and Chemical Papers in Philosophical Transactions, Nicholson's Journal, and Transactions of the Irish Academy. See Edinburgh Review, July, 1812, and Gentleman's Magazine, June, 1830, 562 (Obituary). THE INDUSTRY OF THE BRITISH NATION. One of the most remarkable and fortunate circumstances in the above statement is, that the domestic and proper industry of Englishmen-the produce of their hands and minds Such is the corresponding movement on our parts by which his gracious offer must-furnishes four-fifths of their exports. Of be met; such is the willing hand which we must stretch out to receive the proffered boon, or it is proposed to us in vain. "Faith is not merely a speculation, but a practical acknowledgment of Jesus as the Christ: an effort and motion of the mind towards God; when the sinner, convinced of sin, accepts with thankfulness the proffered terms of pardon, and in humble confidence applying individually to himself the benefit of the general atonement," in the elevated language of a venerable father of the church, "drinks deep of the stream which flows from the Redeemer's side." The effect is, that in a little time he is filled with that "perfect love of God which casteth out fear," he cleaves to God with the entire affection of the soul. And the question, whether we are abiding in Christ, comes to this: Have we that confidence, that trust, that dependence upon him, which induces us to accept his offer; and are we ready to commit ourselves-I should rather say, have we committed ourselves-into his hands, both for this world and the next, instead of taking our chance for what may come, or instead of trusting to our own power, our own goodness, our own views of religion? Then we can say with the Apostle, "I know in whom I have believed; and that he is able to keep that which I have committed to him against that day." This acceptance of his offer is FAITH; and to have so accepted it as to be habitually living by it, and depending on it, is to "abide in Christ:" then he is to the Christian what the stem is to the branch, the sole support on which it leans. RICHARD CHENEVIX, an eminent chemist, a native of Ireland, died 1830, was author of Dramatic Poems, 1801, all the modes of traffic, the most advantageous would be for one and the same people to perform every operation relating to it; that is to say, for them to grow the raw material, and fabricate it at home, and then export the manufactured commodity in ships of their own construction, and manned by themselves. To complete this process in all its stages has not fallen to the lot of any empire extensively engaged in industry; nor could it be possible for the same country to produce all the materials employed in manufactures, some of which belong to the coldest, others to the warmest climates. But if the soil be occupied in producing what it can best produce, and if the returns of trade bring home other materials, the advantage is nearly as great; and the rationale of industry is fully satisfied by the proportion of labour which remains to be bestowed upon them. Now, though England does not produce the silks which she weaves, or the dyes with which she colours them; though all the wool which she spins, all the iron which she converts into steel, may not be of native growth, yet her commercial superiority enables her to procure those primary substances at as low a price as they would cost her were they the produce of the land. It is, then, with great wisdom that she has turned her attention, not to compel an unpropitious soil and climate to yield the drugs and spices of the East, but to import them; not to work ungrateful ores into imperfect instruments, but to purchase the crude matter wherever it is best, and to bestow upon it that which gives it value,-labour. Neither is she the only country that has pursued the same prudent system: almost all commercial nations have adopted it. But there never did exist an empire which bestowed so much of its own -of itself-upon the raw productions of nature, and spun so large a portion of its wealth out of the unsubstantial, intangible, abstract commodity, composed of time, in- bar, 1805; removed to Boston, 1816; M.C. tellect, and exertion, and which is market-1813-17 and 1823-27, and U. S. Senator able only in the staples of civilization. In the ten millions of foreign or colonial produce which England exported in 1823, there was much important labour,-much nautical skill and industry; but in the remaining forty millions, there was not merely four times, but perhaps sixty times, as much happy application of time, intellect, and exertion; and they who appreciate her by her colonies, and by her mere transport of external produce, have a feeble idea of her state of improvement. Could any single principle suffice to designate, with absolute precision, the difference between civilization and luxury, it might be the value of time. Time must be estimated by what it produces; and superior understanding can make a minute bring more blessings to mankind than ages in the hands of idleness. Neither is it by the selfish enjoyments of luxury that our moments can be rendered precious, but by the acquisition and application of intellectual force, and their productive power is the justest measure of civilization. Now, the productive power of time must be estimated by the quantity and the quality, -by the usefulness and the multitude of its productions. The most civilized and enlightened nation is that whose industry can pour upon the world the greatest proportion of the best and most valuable commodities in the shortest time. From the rapidity with which such a nation fabricates good things, is derived a necessary appendage to this mode of appreciating civilization,-cheapness. It must not, however, be supposed that this is unlimited, or that a low price of manufactures can compensate for their mediocrity. Civilization does not make bad things for nothing: this is the work of idleness, or of luxury affecting to be industrious. The bent of civilization is to make good things cheap. It is a proud and true distinction, that, in this island, the average consumption of woollens per head is more than double of what it is in the most favoured country of Europe; and more than four times as much as the average of the entire Continent, including even its coldest region. An Essay upon National Character. DANIEL WEBSTER, LL.D., an eminent American orator and statesman, was born in Salisbury, New Hampshire, January 18, 1782; graduated at Dartmouth College, 1801; was admitted to the Suffolk 1828-41 and 1845-50; visited England, Scotland, and France, 1839; Secretary of State under Harrison, 1841, under Tyler, 1841-43, and under Fillmore, July 20, 1850, until his death, at his seat at Marshfield, Mass., October 24, 1852. His Speeches and Forensic Arguments were published in Boston, 1830-35-43, 3 vols. 8vo, 8th edit., 1841; his Diplomatic and Official Papers whilst Secretary of State were issued in New York, 1848, 8vo; and The Speeches, Forensic Arguments, and Diplomatic Papers, with a Notice of his Life and Writings, by Hon. Edward Everett, were published at Boston, 1851, 6 vols. 8vo, large paper, royal 8vo, 11th edit., 1858, new edit., 1864. These volumes should be accompanied by The Private Correspondence (1798–1852) of Daniel Webster, Edited by [his son] Fletcher Webster, Boston, 1857, 2 vols. 8vo, large paper, royal 8vo, 4th edit., 1857, new edit., 1864, and The Life and Letters of Daniel Webster, by George Ticknor Curtis [one of his literary executors], N. Y., 1870, 2 vols. 8vo; The Great Orations and Speeches, Boston, 1879, r. 8vo. "The best speeches of Webster are among the very best that I am acquainted with in the whole range of oratory, ancient or modern. They have always appeared to me to belong to that simple and manly class which may be properly headed by sometimes bring before my mind the image of the the name of Demosthenes. Webster's speeches Cyclopean walls,-stone upon stone, compact, firm, and ground. After I had perused, and aloud, too, the last speech which you sent me, I was desirous of testing my own appreciation, and took down It did not Demosthenes, reading him aloud too. lessen my appreciation of Webster's speech. You know that I insist upon the necessity of entire countries for high, modern citizenship: and all my intercourse with Webster made me feel that the same idea or feeling lived in him, although he never expressed it. Webster had a big heart, and for that very reason was a poor party-leader in our modern sense."-DR. FRANCIS LIEBER TO S. AUSTIN ALLIBONE, Jan. 16, 1860. PRIDE OF ANCESTRY. It is a noble faculty of our nature which enables us to connect our thoughts, our sympathies, and our happiness with what is distant in place or time; and, looking before and after, to hold communion at once with our ancestors and our posterity. Human and mortal although we are, we are nevertheless not mere insulated beings, without relation to the past or the future. Neither the point of time nor the spot of earth in which we physically live, bounds our rational and intellectual enjoyments. We live in the past by a knowledge of its history, and in future by hope and anticipation. By ascend ing to an association with our ancestors; by DANIEL WEBSTER. contemplating their example and studying their character; by partaking their sentiments, and imbibing their spirit; by accompanying them in their toils; by sympathizing in their sufferings, and rejoicing in their successes and their triumphs,-we mingle our own existence with theirs, and seem to belong to their age. We become their contemporaries, live the lives which they lived, endure what they endured, and partake in the rewards which they enjoyed. And in like manner, by running along the line of future time; by contemplating the probable fortunes of those who are coming after us; by attempting something which may promote their happiness, and leave some not dishonourable memorial of ourselves for their regard when we shall sleep with the fathers, we protract our own earthly being, and seem to crowd whatever is future, as well as all that is past, into the narrow compass of our earthly existence. As it is not a vain and false, but an exalted and religious imagination which leads us to raise our thoughts from the orb which, amidst this universe of worlds, the Creator has given us to inhabit, and to send them with something of the feeling which nature prompts, and teaches to be proper among children of the same Eternal Parent, to the contemplation of the myriads of fellow-beings with whom his goodness has peopled the infinite of space; so neither is it false or vain to consider ourselves as interested or connected with our whole race through all time; allied to our ancestors; allied to our posterity; closely compacted on all sides with others; ourselves being but links in the great chain of being, which begins with the origin of our race, runs onward through its successive generations, binding together the past, the present, and the future, and terminating at last with the consummation of all things at the throne of God. There may be, and there often is, indeed, a regard for ancestry, which nourishes only a weak pride; as there is also a care for posterity, which only disguises an habitual avarice, or hides the workings of a low and grovelling vanity. But there is also a moral and philosophical respect for our ancestors, which elevates the character and improves the heart. Next to the sense of religious duty and moral feeling, I hardly know what should bear with stronger obligation on a liberal and enlightened mind than a consciousness of alliance with excellence which is departed; and a consciousness, too, that in its acts and conduct, and even in its sentiments, it may be actively operating on the happiness of those who come after it. Poetry is found to have few stronger conceptions, by which it would affect or over 363 whelm the mind, than those in which it presents the moving and speaking image of the departed dead to the senses of the living. This belongs to poetry only because it is congenial to our nature. Poetry is, in this respect, but the handmaid of true philosophy and morality. It deals with us as human beings, naturally reverencing those whose visible connection with this state of being is severed, and who may yet exercise we know not what sympathy with ourselves; and when it carries us forward, also, and shows us the long-continued result of all the good we do in the prosperity of those who follow us, till it bears us from ourselves, and absorbs us in an intense interest for what shall happen to the generations after us, it speaks only in the language of our nature, and affects us with sentiments which belong to us as human beings. Discourse delivered at Plymouth, Dec. 22, 1820, in Commemoration of the First Settlement of New England, Boston, 1821, 8vo. THE PRESERVATION OF THE UNION. I profess, sir, in my career hitherto to have kept steadily in view the prosperity and honour of the whole country, and the preservation of our federal union. It is to that union we owe our safety at home and our consideration and dignity abroad. It is to that union that we are chiefly indebted for whatever makes us most proud of our country. That union we reached only by the discipline of our virtues, in the severe school of adversity. It had its origin in the necessities of disordered finance, prostrate commerce, and ruined credit. Under its benign influences these great interests immediately awoke, as from the dead, and sprang forth with newness of life. Every year of its duration has teemed with fresh proofs of its utility and its blessings; and although our territory has stretched out wider and wider, and our population spread farther and farther, they have not outrun its protection or its benefits. It has been to us all a copious fountain of national, social, and personal happiness. I have not allowed myself, sir, to look beyond the union, to see what might lie hidden in the dark recess behind. I have not coolly weighed the chances of preserving liberty, when the bonds that unite us together shall be broken asunder. I have not accustomed myself to hang over the precipice of disunion to see whether, with my short sight, I can fathom the depth of the abyss below; nor could I regard him as a safe counsellor in the affairs of this government, whose thoughts should be mainly bent on considering not how the union should be best preserved, but how tolerable might be the condition of the people when it shall be broken up and destroyed. While the union lasts we have high, exciting, gratifying prospects spread out before us, for us and our children. Beyond that I seek not to penetrate the veil. God grant that, in my day at least, that curtain may not rise. God grant that on my vision never may be opened what lies behind. When my eyes shall be turned to behold, for the last time, the sun in heaven, may I not see him shining on the broken and dishonoured fragments of a once glorious union; on States dissevered, discordant, belligerent; on a land rent with civil feuds, or drenched, it may be, in fraternal blood! Let their last feeble and lingering glance rather behold the gorgeous ensign of the republic, now known and honoured throughout the earth, still full high advanced, its arms and trophies streaming in their original lustre, not a stripe erased or polluted, nor a single star obscured,-bearing for its motto no such miserable interrogatory as,-What is all this worth? Nor those other words of delusion and folly,-Liberty first, and union afterwards, but everywhere, spread all over in characters of living light, blazing on all its ample folds as they float over the sea and over the land, and in every wind under the whole heavens, that other sentiment dear to every true American heart,-Liberty and union, now and for ever, one and inseparable! Speech in Reply to Mr. Hayne, of South ELOQUENCE. taught in the schools, the costly ornaments and studied contrivances of speech, shock and disgust men when their own lives and the fate of their wives, their children, and their country hang on the decision of the hour. Then words have lost their power, rhetoric is vain, and all elaborate oratory contemptible. Even genius itself then feels rebuked and subdued, as in the presence of higher qualities. Then patriotism is eloquent; then self-devotion is eloquent. The clear conception outrunning the deductions of logic, the high purpose, the firm resolve, the dauntless spirit, speaking on the tongue, beaming from the eye, informing every feature, and urging the whole man onward, right onward to his object,-this, this is eloquence; or rather it is something greater and higher than all eloquence,-it is action, noble, sublime, godlike action. Discourse in Commemoration of John Adams and Thomas Jefferson, Bost., 1826, 8vo. REGINALD HEBER, D.D., born at Malpas, Cheshire, 1783, educated at Brazennose College, Oxford, where he distinguished himself by his Latin poem, Carmen Seculare, his English poem of Palestine, and a prose essay, entitled The Sense of Honour, in 1822 was elected Preacher to Lincoln's Inn, and in 1823 succeeded Dr. Middleton in the bishopric of Calcutta, where he laboured with great zeal and success, until cut off by an apoplectic. fit whilst bathing, April 3, 1826. Works: Palestine, a Poem, to which is added The Passage of the Red Sea, a Fragment, 1809, 4to; Europe: Lines on the Present War, 1809, 8vo: reprinted, with Palestine, etc., in Poems and Translations, When public bodies are to be addressed 1812, small 8vo, and later; The Personality on momentous occasions, when great inter- and Office of the Christian Comforter Asests are at stake, and strong passions ex- serted and Explained; Sermons at the Bampcited, nothing is valuable in speech further ton Lecture, Oxf., 1816, 8vo, 1818, 8vo; than it is connected with high intellectual Hymns Written and Adapted to the Weekly and moral endowments. Clearness, force, Service of the Year, by Bishop Heber, etc., and earnestness are the qualities which pro- Lond., 1827, 11th edit., 1842; A Journey duce conviction. True eloquence, indeed, through India, from Calcutta to Bombay, does not consist in speech. It cannot be with Notes upon Ceylon, and a Journey to brought from far. Labour and learning Madras and the Southern Provinces, Lond., may toil for it, but they will toil in vain. 1828, 2 vols. 4to (some on fine paper), again Words and phrases may be marshalled in 1828, 3 vols. 8vo, 1829, 3 vols. 8vo, 1830, 3 every way, but they cannot compass it. It vols. 8vo, New York, 1828, 2 vols. 8vo, must exist in the man, in the subject, and abridged, Lond., 1844, 2 vols. p. 8vo (sold for in the occasion. Affected passion, intense Mrs. Heber by Sir R. II. Inglis, for £5000); expression, the pomp of declamation, all Sermons Preached in England, Lond., 1829, may aspire after it, they cannot reach it. 8vo; Sermons Preached in India, Lond., It comes, if it come at all, like the outbreak-1829, 8vo; Parish Sermons on the Lesing of a fountain from the earth, or the bursting forth of volcanic fires with spontaneous, original, native force. The graces sons, the Gospel, or the Epistle. for Every Sunday in the Year, and for Week-day Festivals, Preached in the Parish Church of |