Let another praise thee, and not thine own mouth; either we are far from neigh bours, or ill-beloved among them, when we are fain to be our own trumpet, and blaze ourselves: the Jews, not the Centurion, say, He loved our nation, and hath, &c. It is both honourable and humble to bear of our praises, and tell of our unworthiness. Many a little make a mickle; every day a mite will increase our store: I will be ever adding to my heap of knowledge, of faith, &c. That when the Master returns, I may be able to say, Behold, Lord, thy two talents have gained other two. The building of the soul, like that of the world, is not done in a day; grace like Ezekiel's waters, is first to the ankles, then to the knees, &c. In vain do any think to be perfect at once, in an instant; well is it for us, if after many lessons learned, and heard in Christ's school, we get past the spoon, and with some years of tears and prayers, come to a stature, a growth; and with clambering and pains, like Zaccheus, get to see Christ: time was, when it was said to the Apostles, O ye of little faith; and he was once afraid to confess Christ, that was not afterward afraid to die for him: like bees, while we are here, we are ever gathering; in his good time we shall be perfect. In the mean time, Lord, suffer us not to be tempted above that we are able. God is that to the soul, which the sun is to the world, light and heat, and with them comforts and stores it: he that hath God, hath every thing; God alone is a world of friends against millions of enemies; then will I think myself poor, miserable, distressed, left, when He leaves me. Sin at first is modest, and goes disguised with Saul to Endor, that after a while grows impudent, and dares look bare-faced on the world; first persuades to civil recreations, thence bids to unlawful delights. He that will prevent the growth of sin, must resist the beginning, the remedy is thought of too late, where the disease is past cure; it is easier preventing a sickness, then recovering it. God looks not at what we have been, but what we are; it is no commendation to have been an Israelite. That we once did well, adds to our condemnation, together with sin; and if the righteous man forsake his righteousness, his reward is lost: our former goodness, will not excuse our present evil, the end crowns us: whatever my beginning hath been, I shall ever pray, and endeavour that I may die the death of the righteous; and my latter end may be like unto his; for as the tree falls, so it lies. To do well, and say nothing, is Christianly; to say well, and do nothing, is Pharisaical; if the hands be not Jacob's, as well as the voice, we are but impostors, cheats: if we are good trees, by our fruit they shall know us. I will not less hate not to do good, than to tell of it; my faith is dead, if it bear not. As we do not gather, so we do not look for grapes on thorns, or figs on thistles: such as the seed is, such will the fruit be, and such as the fruit is, so will the barvest be; and one day (if not now), God will reand ill shall be ill requited. ward every man according to his works, Sin and punishment are like the shadow and the body, never apart, like Jacob and Esau, they follow one at the heels of ano ther. Never sin went unpunished; the end of all sin if it be not repentance, is hell: if I cannot have the first to be innocent, I will labour for the second, to repent; next to the not committing of a fault, is the being sorry for it. God preacheth to us no less in his judgments than his word; when he strikes offenders, he would warn the standers by, and beats some upon other's backs; when I see another shipwrecked before mine eyes, it bids me look well to my tacklings. Every man sees himself fall in his neighbour. Other's harms threaten me, and say with the Apostle, What makes thee to differ from another? Where the sins are the same, oh! God, it is thy mercy that thy judgments are not. God made all the world for man, man for himself, other creatures to serve themselves and us; us to praise and give thanks to him; and he who prepared a dwelling for us on earth, is gone to prepare a place for us in heaven: let us take heed lest by our disobedience we lose our second Paradise, as our fathers did their first. The good man ever sets God between him and harms; and says, The Lord is on my side, &c. He is no good Christian, that thinks he can be safe without him, or not safe with him. REVIEW OF NEW PUBLICATIONS. Advice to Servants; being five Family Lectures delivered to Domestic Slaves in the Island of Barbadoes, in the Year 1822. By the Rev. John Hothersall Pinder, A.B. Chaplain to the Codrington Plantation. 12mo. pp. 36. 18. Rivingtons and Cochran. 1824. AT the present moment, when the public attention is so earnestly directed to the state of slavery in our West India colonies, it is with feelings of the liveliest satisfaction, that we take up the little work now before us, and examine its most interesting contents. It consists of five lectures, written in a style, well adapted by its plainness and familiarity, to the persons addressed. Mr. Pinder, as the title-page informs us, is Chaplain to the Codrington Plantation. We should have given him a higher sounding title, and called him Chaplain to the Codrington College; but we suppose he preferred the former designation, as denoting to less informed readers, that his office consisted in attending to the instruction of the Negro slaves, by whose labour the Codrington estate is cultivated; the revenues of which are applied to the maintenance of the Codrington College, under the control of the Society for the Propagation of the Gospel in Foreign Parts. Whether the domestic slaves, to whom these Lectures were addressed, were the property of Mr. Pinder, or of the College, does not appear in the work itself; we rather conclude the latter supposition to be correct; and if we may judge of Mr. Pinder's care of his whole flock, by the diligent at, tention which this work shews he has paid to those who came under his daily view, we are persuaded we may congratulate the Trustees of the College, upon having so zealous and discreet a man for their chaplain. The first Lecture is on the Reciprocal Duties of Masters and Servants, the text is from Coloss. iii. 22, 23; and iv. 1. The two following passages form the greatest part of this Lecture. "It is the duty of the master to establish the worship of God in his family, where thanksgiving, prayer for blessings, and confession of sin may daily be offered up to family. It is the duty of the servant to be the Almighty by all the members of the glad of such an opportunity, and make the best use of it; to be ready at the time he knows the bell will ring; enter reverently, pray earnestly, and hear the Scripture attentively. Far from making him presume upon this mark of religious favour-because admitted into the apartment where at other times he is seen on service-he "the should be more humble and respectful than ever; should feel a stronger tie than before, towards his master and fellow-servants; and having bowed the knee before God, as one of a family, he cannot hencehead of the family, or even the youngest forth commit the smallest injury to the member, without injuring himself at the same time, and dishonouring God, Father of all the families of the earth." It is the master's duty also to encourage his servants in praying by themselves; in learn ing to read; in serving God on the Sabbath. day; and when sufficiently advanced in Christian knowledge, and Christian behaviour, to lead them to the Lord's table, where they may call to mind the death of the Saviour, and receive God's promises and pledge of mercy, grace, and salvation, on their true belief and repentance."P. 2. "It is the duty of a master and mistress to advise a servant, when they see any bad or faulty habit creeping on upon them; if ! advice is neglected, they must reprove; if ment; to advise, and to reprove. To af. When it is considered that these between the master and the slave has something patriarchal in its character; and that those "tears over the grave of a faithful servant," which Mr. Pinder describes as "beautiful and becoming as the morning dew," are oftener shed, than many are willing to believe. And as the manner in which Mr. Pinder has described the feelings of good servants, who incur some slight from their masters, such as being displaced for a day, or not wished good night or morning, shows that he is speaking not merely of himself, but of other masters; so also it proves the friendly nature of the connection between the master and the slave, amongst the better portion of society. Such reproofs only exist where servants are united to their masters, by affection and regard. The Second Lecture treats of stealing, the text Ephes. iv. 28. Mr. Pinder treats with much clearness the various kinds of stealing of which servants are guilty; and his remarks are as well suited to the servants in England, as they are to the domestic slaves of the West Indies. He proposes to the consideration of his hearers, the examples of Abraham's servant, and of the servant of the Centurion, in the following terms. "How delightful it is to read of Abraham being able to trust his servant on so important a business, as to bring home Rebecca to his son Isaac, and to mark with what confidence the old man put into his hands, jewels of silver, and jewels of gold! sure of his servant's faithfulness and honesty, and worthy of the trust he put in him. How pleasing to our Saviour, to hear the Roman captain, speak so highly of his servant, and actually come begging him to cure him of the sickness with which he was afflicted. These were honest servants." P. 10. His description of the feelings with which an aged servant would call to mind his acts of dishonesty, when roused to a sense of guilt, is in itself interesting, as pointing out the protection which faithful slaves receive from their masters, when in capacitated by age from active ser vice. The Third Lecture is upon Lying. We cannot avoid extracting the following passage, as containing instruction worth the attention of masters even in our own country. The passage abounds with good sense and judgment. "People are taught to lie by having false promises made to them. If they will do such a thing, a bad person promises to give them this; not to tell upon them, and so on. Persons are taught to lie, from the way they are spoken to,-Get into a pas sion with them-storm and rage;-why they are frightened, and scarcely know what they are saying. Ask them mildly and quietly; search into the truth till you come at it, and clear them of the charge; or, if they have told a lie, punish them. Yet the punishment even of young persons should be something more than whipping or confinement: try and make them sensible of their wickedness; make them ashamed; make them sorry in the sight of God; and try and fix in their hearts a determination never again to tell a lie. "Another way of making a person lie, is to accuse him without a cause. Consider every person as innocent, and treat him so, till you are satisfied in your own mind, or have very strong reasons indeed, from his behaviour, for believing that he is guil ty. This will be far from encouraging him to tell a lie. "How are we to prevent or cure this bad habit?-Know that God is present; hears what you say, and is offended with you for a lie. Do you think you may repent, before you meet God? Do not be too sure. Ananias and Sapphira told a lie, St. Peter warned them; they persisted; and God struck them both dead upon the spot! Gehazi, the servant of Elisha, ran after a person that had been calling at his master's house, and by means of a lie, got some money and clothes; then, with a calm face, walks back, and stands before the prophet. Where have you been Gehazi?'-Thy servant has not been any where. What! did not my heart go with thee and watch thee when Naaman gave you what yon begged for, with a lie in your mouth; and now you deny it to me! And how was he punished ?—“ with leprosy, for ever.'-If this will not prevent lying, to be told that God hears every word you say, true or false, whisper or loud, to master, mistress, or one another, it will be in vain for me to remind you that every man, woman, and child that speaks truth will despise you, and think little of you, and watch you, and never trust you. In vain to remind you, that your own heart will be touched with shame, at times; that you cannot be happy here, nor expect to be so hereafter." P. 17. "Do not give way to telling strange accounts of things, and talking about other people. If you make a promise, keep it. Keep company, as much as possible, only with true and faithful Christians. Do not speak hastily; think before you speak, and do not talk too much: you cannot unsay what you have once said. When you repeat a thing, do not make it more or less; better or worse; either to produce fun, or promote displeasure; and do not ever say what you yourself do not believe. If you get out of temper, avoid speaking till you are cool again; yon may tell, either by threatening or promising, what you may afterwards repent." P. 20. The Fourth Lecture is upon Idleness, and contains much familiar and useful instruction. The extract, though colloquial in its style, is worth reading; and the reference to our blessed Lord's example is well adapted to cheer those, whose life is one of toil and labour. "I know no better rule for being earnest in business, than praying for a blessing on your daily labour. Few can go on long playing the bypocrite to such a degree as to beg God's blessing on this piece or that piece of business; and then neglect it in the day! You cannot speak too plainly to your Heavenly Father in prayer. If you charge yourself with so late taking rest, pray against it. If you think yourself slow, if fond of gadding, if of being busy only while watched, if of doing business carelessly, if of idle fits, though not regularly idle, or any other way in which I have mentioned, pray for strength to get the mastery of it. Whoever you may serve, never be a servant to the bad disposition of a corrupted heart, Pray more and more earnestly, till yon find it getting less and less manifest in your conduct. "Remember the Lord Jesus Christ, He whom archangels were made to serve, came down, not to be ministered unto but to minister.' "He went about doing good. He laboured till he was hungry, and the people came to him again, so that he could take no food: he walked till he was thirsty, and then was refused a draught of water. Like the sun that rules by day, he went his daily round, giving light and life; preaching peace, but enjoying none; offering rest to weary souls, but not having where to lay his head. At length, bearing his own cross, he patiently suffered himself to be nailed to it, for our redemption, Even now he is actively engaged, praying in our behalf, guiding his servants, directing their duties, helping the performance, and preparing places in heaven against their coming thither; wherein we may rest neither day nor night from the blessed lot of praising and serving God for ever and ever!"P. 28. The last Lecture is upon Sobriety, and well pourtrays the evil effects of drunkenness; but we shall forbear making any further extracts. We cannot, however, close the Review, without contrasting the address of Mr. Pinder to his domestic slaves, with the manner in which our more enthusiastic brethren strive to impress their hearers with the useful truths of the Christian religion. In Mr. Pinder's discourses, every thing is adapted to the understanding of the slaves, yet without condescending to that fan:iliarity, which is disgusting when employed in the service of religion. The main and fundamental doctrines of Christianity, are plainly and practically enforced; and though we here and there detect phrases not quite in accordance with the elegancies of the English language, as spoken on the eastern side of the Atlantic, still the production, on the whole, is creditable to Mr. Pinder's talents, and bespeaks a heart devoted to religion, and a mind studiously fixed upon the discharge of his important and interesting duties. In taking leave of Mr. Pinder, we request him to be assured, that he will carry with him, on his return to his duties at the College, our earnest prayers, that his health may be spared to enable him to continue his valuable services, and we doubt not that the future Ecclesiastical governors of the Leeward Islands will be able to appeal to the happy condition of the slaves of the Codrington Plantation, in testimony of the benefits which will result to the planter, as well as to the slave, from the judicious extension of Christian instruction amongst the Negro population. The Christian Ministry: a Sermón, Preached in the Cathedral Church of Chester, at a public Ordination of Priests and Deacons, by the Right Reverend George Henry, Lord Bishop of that Diocese, on Sunday, October 5, 1823; and published at the Request of the Bishop, the Dean, the Archdeacon, and the rest of the Reverend Clergy then present. By George Gaskin, D.D. (of Trinity College, Oxford,) Prebendary of Ely. 8vo. pp. 24. 1s. 6d. Rivingtons. 1824. A SERMON from so old a servant of the Church, on the duties of the Ministry, will be read with very deep interest by all, and with no small profit and edification by the younger Clergy. "We live (says the venerable Preacher) at a period of time, when the Church is assailed, by a vast variety of opponents-by those, who set themselves to controvert the idea, that God has made any revelation of his will to mankind, and consequently that he has not founded a Church, and by others, who, professing to believe, corrupt the faith, split into numberless petty sects and parties, and create Ministries amongst themselves. Thus, errors and confusion are engendered, and we have a torrent of evil to oppose, which nothing can effectually stem, on our part, but suitable learning, especially on the origin and nature of our office, correct life, pious disposition, abstraction from secular pursuits, and secular manners, and diligence in the various duties of our calling. If such dispositions be entertained, and such pursuits be followed, under the guidance of God's word and Church, and by the aid of the Holy Spirit, we may anti |