acquires the earliest and most splendid laurel has to dread its baneful influence. Its leaves may distil something more than the dews of Helicon. Having constantly an object of ambition within view, surrounded with a crowd of competitors, and obtaining frequently the proposed reward of merit, the mind is provoked to exertion by an uniform and, as it were, irresistible necessity. Hence it becomes incapable of action without these incentives. Its appetite is dormant until stimulated by art; and even then it can relish nothing but the richest viands of applause.

But the school and the college, where these mental luxuries are first obtained, must soon be exchanged for the ruder and wider theatre of the world. The little band of rivals separate. Honours, lately within immediate grasp, are now removed even beyond the sphere of distinct vision. The monarch of his class is lost and forgotten amid the numbers and tumults of the world at large. He must be satisfied with, at most, a very small portion of praise, bestowed with a niggardly and reluctant hand, and possessed in common with a thousand competitors. Thus, perhaps, he who was so lately full of hope, and industry, and enterprize, settles down into a gloomy despondency and indolence, neglecting the culture of talents, which, managed by a different course of education, might have raised their possessor to considerable heights of eminence and usefulness.

Thus it would seem, that the use of ambition, as a motive in education, is inimical to the genius of Christianity. It destroys the sense of duty, by exciting an inordinate love of an empty glory. It produces pride, vanity, envy, and It is opposed to real nobleness, and independence, and decision of character. In the race of emulation it makes the slow de

CHRIST. OBSERV, No. 200.

spond, while it too much elevates the forward. It presents an artificial stimulus to the mind, the elastic power of which must soon, and often fatally, be exhausted. That it has some advantages will not be denied; but they are comparatively few, and it is sufficient to destroy much of their weight, to have shewn that it is almost invariably accompanied by real and immense evils.

Difficulties, I am aware, may be urged which it may not be easy to remove. How, it may be asked, is education to be conducted at public seminaries, without employing and exciting the spirit of emulation? In the present state of things, it might, I confess, be impossible. But it is not there that a change is first to be expected. Rather should reformation begin, with the evil, in the domestic circle and the private school. Here, in the very dawn of life, rivalry is too often encouraged as an incentive to industry, and here can it most easily and effectually be checked. Until a sense of duty can be made to operate, other stimuli may be employed; for instance, curiosity and the natural love of information, than which there is nothing, perhaps, that leads the youthful mind more delightfully and powerfully to the investigation of all useful and neces sary truth.

It should not be forgotten that ambition was first displayed in open rebellion against the Throne and Monarchy of Heaven; that it has long deluged the world with innumerable miseries; that the nations are still groaning beneath its effects; that even in private society it is the source of a thousand petty feuds and animosities; and that, in a word, it is destructive of a Christian spirit and real greatness in the breast that fosters it. Let it be recollected, also, farther, that the vast and momentous scheme of things around us is made up of single parts, the existence 3 Y

and character of which depend on individuals-often on a single individual-formed for action almost in the cradle; and that, consequently, the destinies of the world, under the guidance of Providence, are in the hands which possess the education of the infant population of the world. Surely truths of

such magnitude and importance deserve at least some share of candid and serious reflection; particularly since the evils now described must be removed, not by a few rude and solitary efforts, but in the silent lapse of time, and by the slow progress of individual and general exertion.

A.

Sermons. By the Rev. JOHN MARRIOTT, A.M., Rector of Church-Lawford, Warwickshire, and Domestic Chaplain to his Grace the Duke of Buccleuch and Queensberry. London: Hatchard and Rivington. Exeter: Upham. 1818. pp. viii. and 322. 8s. 6d.

AMONG the benefits to be expected from publishing sermons which have been first delivered from the pulpit, one is, that it enables cler gymen, who are in general debarred by their profession from the privilege of often hearing the word of God preached, to become acquainted with the style and manner of each other, and thus to improve their own. Every man, we told, hath his peculiar gift of God; one after this manner, and another after that: and it is for the advan tage of the church of Christ, that every man should have an oppor tunity of contemplating those gifts, which appear in others, in order that the graces of one may, if possible, be infused into the rest, and the faults of each may be corrected.

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The name of Mr. Marriott is not new to many of our readers. We had occasion to introduce a

and not on display; though, doubtless, his personal feelings inciden tally appear in the affectionate earnestness of his exhortations and the minuteness and delight with which he unfolds the significations and bearings of particular texts of Scripture. He has evidently studied the Records of Truth, not for contention and argument, but for personal edification; and he never appears so much at home in his preaching as when he is turning over some passage of Scripture apparently for his own delight, and exhibiting it to others in all its rich variety of instruction and consolation. This is the case, for instance, in the following exposition of a passage in Jeremiah.

"We frequently find the inspired writers, and particularly the Psaimis', rising, as though it were by a natural scale, from expressions of the lowest triumphant gratitude. O Lord, I am humiliation to strains of exulting and in trouble, my strength faileth me,' is

my God.'

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the prelude to, but my hope hath been in thee, O Lord; I have said, Thou art A very beautiful and striking example of this is to be found in the Lamentations of the prophet Jeremiah, the third chapter of which opens with a picture of a soul in distress, drawn with a touching accuracy. Any one who has either experienced or witnessed the sufferings of a soul, that writes bitter things against itself, under serious ap prehensions of Divine wrath, will instantly recognize the following traits. "He hath led me, and brought me into darkness, but not into light. Surely

against me is he turned; he turneth his hand against me all the day. He hath hedged me about that I cannot get out: he hath made my chain heavy. Alse when I cry and shout, he shutteth out my prayer. He hath bent his bow, and set me as a mark for the arrow. He hath filled me with bitterness, he hath made me drunken with wormwood. And thou hast removed my soul far off from peace: I forgat prosperity. And I said, my strength and my hope is perished from the Lord: remembering mine affliction and my misery, the wormwood and the gall.' Thus far all is expressive of anguish of mind, aud the lowest humiliation. The next verse' shews us the object of this severe but fatherly discipline. My soul hath them still in remembrance, and is humbled in me.' This is the proper fruit of a godly sorrow;' and blessed is the man, however severe his trials, who is brought to this point by them. For he will not stop here. Humble yourselves in the sight of the Lord, and he will lift you up.' And this consequence also is finely pointed out by the prophet, who immediately adds, This I recal to my mind, therefore have I hope.' Here he bursts into a warm acknowledgment of the mercies and the faithfulness of God; and, still marking the gradations of feeling with the precision of real experience, rises to a still more confident hope: The Lord is my portion, saith my soul, therefore will I hope in him. Much as I have quoted from this interesting chapter, I cannot help adding the touching retrospect of sufferings and mercies which the soul takes in its happier state: I called upon thy name, O Lord, out of the low dungeon; thou hast heard my voice; hide not thine ear at my breathing, at my cry. Thou drewest near in the day that I called upon thee: thou saidst, Fear not. O Lord, thou hast pleaded the canse of my soul, thon hast redeemed my life."" pp. 191-193.

A similar instance of this delighted lingering on scriptural expressions and images occurs in his remarks on 1 Pet. v. 7.

"Mark the word 'all' in the passage of Scripture we are considering, casting all your care upon him.' What happy people Christians ought to be, as the servants of a Master, who gives them such a gracious injunction! But

are they so? Do they shew a suitable freedom from care and anxiety? Have they the calm and tranquil air of a child, who can trust to a kind father for the supply of all its wants? Do they stand in the easy attitude of him who has been relieved from the weight of a heavy burden? If not, they are rejecting privileges graciously held out to them, and have none but themselves to blame for what they voluntarily endure. For God is not wanting to his promise. He is not backward in receiving their cares, but they in bringing them to him.

"Each one, who still keeps his care, in spite of this command to part with it; who goes mourning all the day long under the very burden which God has offered to bear, thinks that there is something peculiar in it, that makes it adhere to him so that he cannot shake it off. They forget the word 'all,' which leaves no room for a single exception.

"One says, that for temporal things, indeed, he can rest, with most entire and unreserved confidence, on the good providence of God, but that the burden which depresses him is that of his sins and the care of his soul, for which his strength is insufficient. To such a one I would speak most tenderly, as feeling that a wounded spirit demands a light and cautious touch; but I must tell him that he wauts faith, and does not see the fulness of Christ. Is then the arm of the Almighty only able to bear the puny weight of worldly cares? our sins, however numerous and heavy, more than commensurate to the sufferings of Christ? Binsh at the thought of undervaluing the atoning power of that Sacrifice, by which all the sins of truly penitent believers are cast into the depths of the sea. However weighty your burden may be, cast it at the foot of the cross of Christ, and go on your way lightened and rejoicing.

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"But you say, My past sins indeed I can by faith lay upon him, who was bruised for our iniquities; but when I think of the force of temptation, and the strength of those evil inclinations which still haunt me, of the subtleness of my great spiritual adversary, and the hold which the world still has upon my heart, is not the utmost degree of auxiety justifiable? And is this a care which I may cast upon God? Surely it is, and most peculiarly so, for no one else has strength to bear it. In no case are the words of the Psalmist more ap

plicable, Cast thy burden upon the

Lord, and he shall sustain thee.'

"Mistake me not so far as to suppose, that I would encourage you to relax in a cautious vigilance against spiritual dangers, and a constant activity in the pursuit and improvement of all the Christian graces. I should as soon tell the husbandman not to plough his land, nor scatter the seed upon it, because God has taught him to pray for his daily bread. I would exhort you to a diligent use of the means of grace; but that believing and cheerful use of them, animated itself and animating others by its example, which results from a full conviction that, whoever may plant or water, it is God that giveth the increase, and that his word is irrevocably pledged for the gift of a sufficiency of grace to those, who are willing that his strength should be perfected in their weakness; that it is pledged for the removal of every care, which is really and sincerely cast upon him.

"It is thus that I would endeavour to combat inordinate anxiety in spiritual matters, from the very encouraging words which we are considering. But if some are suffering in this way, far greater numbers are harassed by a continual and excessive care about their temporal concerns, for which also this text, in which we are called to 'cast all our care' upon God, should afford a corrective. He, who well knew how largely worldly matters contribute to the stock of human cares, did not surely mock us with a general injunction, so calculated to delude us, as this would be, if it did not include cares of this description. At this rate, the lan guage of Scripture would be too vague and uncertain in its construction, to form the ground of any reasoning, or a guide to the believer's hope. As long as we take the words of God in their plain and literal sense, with a sincere wish to understand and apply their meaning properly, we may feel a confident trust that the Spirit who dictated them, will not suffer us to fall into any dangerous error. Listen not, therefore, to such as would explain away your comfort, and persuade you that you have cares, which are not included in the sweeping injunction of the Apostle; but boldly cast them all upon' God." pp. 263-267.

We are tempted to add, in illustration of the same remark, a com

mentary, which is incidentally introduced, on Gal. vi. 1.

"Considering thyself, lest thou also be tempted;' a reason conceived in the spirit of genuine humility, and of proper Christian fellow-feeling; and speaking forcibly to the heart of every one, who knows any thing of the frailty of his own nature, and the weakness of his best resolutions. And yet it is sadly overlooked by many, who reprove with a tone of pharisaical superiority, and a self-confidence quite unbecoming fallen beings, and totally inconsistent with that spirit of meekness' which we are thus exhorted to cultivate.

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"Who can resist the force of the argument when put home to him?Considering thyself, lest thou also be tempted.' And yet, who recollects its force, at the moment when another is ' overtaken with a fault' which excites our indignation; particularly if its consequences affect us personally? O! that the

spirit of meekness' were to be traced as prominently amongst Christians of the present day as it is in the writings of the first Christians; as it was in the words and actions of Him, who, though he knew no sin,' though he was himself 'holy, harmless, and undefiled,' had yet a feeling of our infirmities, and could say, where man would have passed the sentence of summary execution, 'Go, and sin no more.'

"The general tenor of the verse, which we have thus briefly considered, will lead us to the sense of the text; 'Bear ye one another's burdens, and so fulfil the law of Christ;' in which it is evident that the Apostle means to recommend to his disciples in Galatia mutual forbearance, and a considerate and kind readiness to assist in alleviating the evils arising out of the weakness and frailty of our brethren.

"Similar exhortations are to be found in other parts of his writings, especially when he is addressing those, whose peculiar duty it is, as ministers of the Gospel, to strengthen their brethren; to bind up that which is broken, and to strengthen that which is sick;' not to 'turn that which is lame out of the way; but rather to heal it.' His advice to such is, that

the servant of the Lord must not strive, but be gentle unto all men, apt to teach, patient; in meekness instructing those that oppose themselves, if God peradventure will give them repentanee to the acknowledging of the truth; and

that they may recover themselves out of the snare of the devil, who are led captive by him at his will.' His advice to us all is, that we should be gentle, shewing all meekness unto all men;' that, even in a case where it is necessary to mark our disapprobation of any man's conduct, we should not count him as an enemy, but admonish him as a brother;' that they, who are strong, ought to bear the infirmities of the weak;' that we should not please ourselves, but every one please his neighbour for his good to edification;' that we should not judge our brother,' or set him at nought, for we shall all stand before the judgmentseat of Christ;' that we should follow after the things which make for peace, and things wherewith one may edify another.'

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"What a new face society would assume, were this advice generally adopted, and acted upon! How many disputes, heart-burnings, and discomforts of every kind, would it quench in their very beginning; especially in our domestic circles, which too often betray the want of this spirit of mutual forbear ance! How many hard sayings would it check! How many ungracious actions would it prevent! How much deeper would it strike at the root of evils of this nature, than those laws of outward civility, which are obeyed while the temper is even, and the provocation slight, but are of no more force against the high swellings of passion, than were the ropes and green withes against the strength of Samson.

"You cannot possibly doubt, but that the diffusion of such a spirit of charitable consideration for mutual weaknesses would promote the happiness of mankind in the highest degree. But how is this to be effected? It can only be by the attempt of each to cultivate such a spirit in his own bosom. But unfortu nately, while we are ready enough to complain of the want of it in others, we are blind to our own deficiencies in this respect. Self-love has such a power of softening down our own failings, and casting a strong light on those of our neighbours, that we are very unfair judges on this head; thinking often that others have borne hard on what we have deemed mere venial trespasses, because they were our own; or, on the other hand, that we have shewn forbearance, where in fact we were scarcely put to the trial. True humility would teach us a very different lesson, would indeed

exactly reverse these views, and make us think little of our own forbearance, and give others at least full credit for all that they shew. But true humility is not a common quality; and it is so much a part of the mind which was in Christ Jesus,' that it is sure to be accompanied with his other characteristic graces, and especially with that spirit of love which leads us to bear one another's burdens,' and in so doing, both to follow his example, and to fulfil his law."" pp. 290-293.

The following is a short exposition of the same kind, on the title given to the Almighty, as the Rock of our Salvation:

"This fine metaphor is frequently repeated in Scripture; and it most happily meets the feelings of those, who, sensible of their own weakness, look anxiously for firmness and stability in that which they choose as their chief support. How gladly does any one under such impressions take up the words of David, and say, 'The Lord is my rock, and my fortress, and my deliverer; the God of my rock, in him will I trust. He is my shield, and the hor of my salvation; my high tower, and my refuge, my Saviour.' How confidently does he say with Moses, He is the rock, his work is perfect."" pp. 163,

164.

So again

"Ezekiel says of the four living creatures in his sublime vision, 'They went every one straight forward; whither the spirit was to go, they went, and they turned not when they went.' Such is the spirit of subserviency to God's will, and simple reference to his behests, which ought to be in man; but the fall has subverted this goodly order, and put self above God in our hearts; and it is the work of Divine grace, and a work which grace only can effect, to re-establish his throne there, and teach us instinctively, as it were, to look first to him, and to act as his servants, not as our own masters, under the influence of a continual consciousness, that we are his by right, as having been bought with a price' of inestimable worth.

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"This is indeed to make him 'our God,' and, till we have a principle of this kind formed in our hearts, we cannot trace the new creation there, a discovery fatal to our present hopes of salvation. For it cannot be too often re