But upon the sixty-fourth page, we think that the adverb vainly is superfluous. "If the work of spreading the gospel is a privilege to christians, then none can vainly excuse themselves from it without doing themselves an injury." All the qualification, which the verb excuse here needs, would be readily understood by his readers without a qualifying term. if a qualifying term is necessary, vainly does not appear to us the most suitable The repetition of the pronoun themselves, in the latter clause of this sentence, is also unnecessary. Without injury would be not only more concise than without doing themselves an injury;" but equally perspicuous and much more elegant. We notice that Mr. Pond says "influences of the Holy Spirit," instead of influence of the Holy Spirit. The plural, instead of the singular, is used three times upon page seventy-seventh. Now altho' we would not undertake to prove that there is any thing unscriptural, or metaphysically incorrect, in this phraseology; yet we hesitate not to say that the use of the singular, instead of the plural, in all those places in which the word occurs in these Lectures, would be, not only more agreeabe to good taste, but to the general usage of the best writers. There are, in the work before us, instances in which the adverb is misplaced. It is so in the following sentence on page eightyfirst. "He is a better Father in finitely, than any created being could be." The adverb infinitely ought to be placed immediately before the word better which it was designed to qualify, and the sentence to read thus: "He is an infinitely better Father, than any created being could be." Now we are upon this sentence, we will also take the liberty to observe, that we can see no reason why the author should say at the close of it, "could be," instead of can be, when it is obvious that he speaks in the present tense. On page eighty-seventh, the word awfully appears to be improperly used. "And notwithstanding all this, prayer is greatly, awfully neglected." We do not think that this word, in its proper signification, expresses the real meaning of our author. He certainly did not mean to say, that prayer is reverentially neglected. We are not ignorant of the fact that this word is frequently used in the sense, in which our author appears to use it here; but we are confident that this use of it is not authorised either by its primitive signification, or by the general practice of good writers. We regret the improper use of this word the more, as it is found in a paragraph which, in other respects, is written with singular elegance and beauty. On page 192, speaking of covetousness, as it is viewed by God. Mr. Pond says, "It is dreadfully evil in his sight." Now we suspect that many of his readers will hesitate before they admit that any thing can, properly speaking, be dreadful in the sight of God. As a question of this sort may arise in their minds, and as there is nothing peculiarly pleasant in the sound of the word dreadfully, we think that another word, to which there can be no objection of the kind above suggested, might have been advantageously substituted in its place. "Sanctuary enjoyments," and "mountains of sins," although they are expressions which may be tolerable, in conversation and in extempore prayers, are too trite to find a place in the language of such a writer as Mr. P. especially in discourses which are prepared for the public generally, and expected to have an extensive circulation. We shall make but one verbal criticism more, and that shall be merely the suggestion of a query. At the close of one of the most eloquent and moving passages in his whole book, in which, to illustrate the cruelty of heathen warfare, he brings to view the sufferings of the Grecian Patriarch, the sack of Scio, and the massacre at Cyprus, he says "these events and many others of a similar character will descend on the page of history, down the annals of time, and remain an eternal monument of the cruelty, the sacrilege, and the shame of those who have promoted them." Our query is, whether it is proper to speak of events being promoted. We have a few general remarks to make upon the Lectures before us. The author's subjects are uniformly drawn without effort from his text, and his plan of discourse is generally well suited to the accomplishment of the object which he has in view. He does not appear to discuss every subject in one uniform manner, but in a manner evidently suggested by the nature of his subject, and suited to the occasion and purpose of his discourse. There is a good degree of originality in these discourses, both as it respects the subjects selected, the plan of discussion, and the matter exhibited in their illustration. To a large class of readers, their contents will be in a variety of respects a novelty. And if they present no new truths to the more intelligent class of readers, they cannot fail to interest them, by the lucid and striking manner in which those with which they are already acquainted are illustrated, and the important bearing which they are shewn to have upon christian practice.— The discourse on the Millennium, and several others we intended to notice particularly; but the length to which we have already extended this review requires us to forbear. A distinguishing excellence in these discourses, is their conciseness. There are twenty, ali upon interesting and important subjects which are clearly illustrated and faithfully applied, brought within the compass of two hundred and sixty duodecimo pages. In this and wear away the land. Any solid substance when worn away, chafed or rendered rough, is said to respect the author has displayed not only a talent at writing somewhat rare and peculiarly valuable, be fretted. Two sticks rubbed but a sound judgment in adapting together, will fret, or produce means to an end, as his discourses will on this account be read by many who would otherwise neglect them. These discourses appear to be the production of a mind, not only active and vigorous, but rightly imbued with truth, and deeply impressed with a sense of its importance. They manifest throughout the lively interest of their author in the cause of missions, and his earnest desire to exert all his influence in its promotion. We have read them with great pleasure, and we hope not without profit. The more we have perused them, the more valuable in our view, they have appeared. An attentive perusal of them cannot, we think, but enlighten the minds and warm the hearts of christians, in regard to one of the most important objects of their religious concern. We should be gratified to learn, that they are in the hands of all our readers. ON FRETTING. The etymology of the word fret is doubtful. It is used in various senses. It is sometimes used to denote a frith, or strait of the sea; where the waters, being confined, are rendered rough, and where in pressing their way through, they rub, or fret, against the shores, fire. Liquors, when put into a state of fermentation, are said to be fretted. In extreme cases, the leprosy rendering the body very rough, or raising upon it protuberances, was called a fretted leprosy. Used in a figurative, or moral sense, and applied to the mind, this word represents agitation, uneasiness, commotion of the temper; vexation of spirit; peevishness. Fretfulness is not, properly speaking, anger; but rather a preparation of the mind for that passion. Anger is generally produced by a cause either really or imaginary great or important; fretfulness, by a cause small, or comparitively insignificant. The bite of an insect-even the buzzing of a fly will often make a man fret; while it will require a blow or the force of a hard word, to make him angry. Throw obstacles in a man's path, and you fret him effectually stop him, and you excite his anger and provoke his resentment. : Having thus explained the word fret, it may be useful briefly to show, I. The moral nature of this temper, its effects on the subjects of it and on others, and the duty and means of avoiding it. The moral nature of fretting is sinful. This is evident from the word of God. Fretfulness, is there expressly condemned and forbidden, particularly, in the Psalms and Proverbs. Fretting is sinful, because it is the opposite of that patience and submission, which the precepts of the Gospel require. It proceeds from ill nature, or wrong feelings towards the objects which excite it. It implies feelings, which ought not to be exercised towards any object; especially, towards our fellow creatures. But it is above all sinful, as it is always either indirectly or directly exercised towards God. It is even exercised towards the providences of God; and sometimes, even, in view of his agency in those providences. Thus Hannah fretted against the Lord, because she was not the mother of children. The Israelites fretted, or murmured, against the Lord all the way through the wilderness. Men of ten fret against the weather, and the various disappointments, to which they are subjected. They often fret, because they are sick and suffer pain. But, the sinfulness of this disposition will be further seen in the effects of it; both on those, who exercise it, and on others. The effects of fretting, on those who exercise it are most undesirable. It destroys all their peace and renders them unhappy. It disqualifies them for social intercourse with their nearest friends, and also for communion with their Maker. While in a fretful state of mind, they are unprepared to converse with others, to read their Bibles, or to pray. Shut out from communion with God and with their fellow creatures, men must be truly unhappy. In such forlorn solitude is every one, while fretting. Fretting disqualifies men for pursuing any business with pleasure. It actually retards their progress; often prevents their success, or wholly defeats their purposes. It prevents the exercise of judgment and discretion. A man, in a fretful state of mind, is qualified, neither to prevent nor remove difficulties. A fretful man may form a string into a snarl; but he is the last man, who may expect to unravel it. Besides, fretfulness not unfrequently issues in anger; or leads men to say or do that, which is very improper, and sometimes, very sinful. Hence the Psalmist says; "Fret not thyself, in any wise, to do evil." The effects of fretting on others. are no less undesirable. While a man is under the influence of this temper, he is a most uncomfortable companion. His company affords no pleasure to those, who have intercourse with him. It occasions nothing but pain. Sometimes they become impatient with him, and, before they are aware of it, fret themselves and exhibit the same temper, which they have just viewed so unpleasant in him. Thus, by fretting ourselves : we often occasion others to fret. Hateful as this leprosy of the mind is, it often spreads from individual to individual, and even from family to family. Most of all is this disposition unhappy in its consequences, when indulged by husbands and wives. Where one bosom friend is given to fretting, and daily exercises it, however patient the other companion may be, they are both alike unhappy. I say alike ́unhappy; for it is difficult to compare these two evils, aside from their moral nature; that of seeing and hearing a friend fret, and that of indulging in fretfulness ourselves. Where each companion is given to fretting, I will not say, it had been good for them had they nev. er been born; for they may repent and reform. But I do say, unless theyso on repent and reform, it had been good for them had they never been married. Happy for such companions, if they never do any thing more than fret. Thrice happy for society, if the occasion of their fretting is that of Hannah's fretting; for, as the disposition of children is very much influenced by the examples of their parents, the children of such unhappy parents will be almost sure to possess fretful dispositions. The duty of avoiding a fretful turn of mind, is very apparent.It requires no argument to show, that we ought to shun every practice and avoid every disposition, which is contrary to the Scriptures; which is offensive to God: which renders ourselves and others unhappy; which disqualifies us to serve our Maker and to promote the good of our fellow creatures; and which entails evils on our children. We ought carefully to guard against such an evil; or to lay aside so easily a besitting sin. It is just as clearly our duty to avoid fretting, as to avoid profane swearing. Each practice is a sin against God; however they may differ in turpitude. It is just as clearly our duty to avoid fretting as to be sober and temperate. But, In what ways shall we avoid this Sin? Here, some undoubtedly, have a greater work to do than others; for some appear to be constitutionally of a fretful temper. Perhaps they have in some measure, inherited the disposition from their fretful parents. Some are more tried and exposed to temptation than others. One way of avoiding the habit which we are considering is, to endeavour to keep in mind the impropriety, the unreasonableness and the unpleasantness of it. Let the fretful man often contemplate his looks and actions, when he frets, and try to listen to his own words. When a mirror is at hand let him, while fretting, go and look into it. If a sight of himself does not excite a smile; it may, as it ought, provoke a blush. He cannot be pleased to see the expressive beauty of his countenance so defaced. Let him consider, every time he finds himself inclined |