Behold him engaged in the lowly office of washing his disciples feet. Are we deficient in patience or in meekness? Every action

of his life furnishes the most amazing in stances of both these graces. Reflect upon the contradiction which he bore from sinners. Yet when he was reviled, he reviled not again; when he suffered he threatened not; but committed himself to Him that judgeth righteously.' Lastly, would we resist the temptations of luxury, and practise the severe lessons of abstimence and self-denial? Consider our Lord's behaviour in the wilderness, where for the space of forty days he voluntarily endured all the rigours of cold and hunger, firmly rejecting the insidious proposals, and successfully repelling the malignant assaults of the Prince of darkness. Reflect, indeed, upon his whole behaviour, which exhibits one unbroken series of acts of-this kind; for though he was the Prince of Life and Glory, yet the circumstances which he chose were so marked with wretchedness, that he was led to exclaim, The foxes have boles, and the birds of the air have nests, but the Son of Man hath not where to lay his head.'" " P. 46.

Sermons IV. V. VI. " On the great Duties of Sobriety, Righteousness, and Godliness, as inculcated in the Gospel;" a series of very useful Discourses, the first of which commences with a very just vindication of moral preaching, as prescribed and exemplified by the Apostles, and proceeds to treat of soberness in its larger and in its more restricted interpretation: the second is on righteousness in deed, and word, and conversation: and the third shows how faith, instructed in the truth of revelation, and employed upon all the dispensations of providence, leads to repentance, and is accompanied with love, fear, prayer, praise, and thanksgiving. The author's desire to be useful suffers him not, in these Discourses, to be content with unmeaning and unaffecting generalities, without insisting upon such particular duties as require to be enforced in the midst of a manufacturing population, as soberness, commonly so called, and honesty in all transac. tions between man and man. By the neglect of the former a man is

represented to be an enemy to him. self, to his family, and to the whole endanger both his temporal and his circle of his acquaintance, and to spiritual welfare. The following remarks will approve themselves to all who love English honesty and plain dealing, and they will, perhaps, overlook or excuse the application of the text of St. Paul with out strict reference to the context.

"Since man is formed for social intercourse, and the comforts he enjoys are derived to him from others, he is imperatively called upon, as he would support good order and advance the general welfare, to yield a strict and habitual attention to every social duty. He must be just as well as charitable to all, and take especial heed, that neither private individuals, nor the public at large, sustain, through his default, any loss or detriment. His deportment on all occasions must be equitable, frank, and sincere ; founded on the solid basis of sincere love towards God, and accompanied with a lively and generous concern for the happiness of his fellow men. To contract debts, for instance, which there is little probability of our ever discharging; to withhold from our creditors what is strictly due, when it is altogether in our power to satisfy their claims; in our commercial transactions to overrate our own articles or conceal their de

fects, whilst we depreciate the wares of others and exaggerate their faults; to proeure for our own merchandize by a little craft and artifice, an exorbitant price, or by dexterous management to obtain that of others for an inferior consideration; in short, to take any undue advantage of the poverty, the ignorance, the generosity, or good nature of mankind, is to offend against that law of nature and of God, which requires that we do to others as we would be done by. St. Paul's exhortation conformable to this doctrine, is this; ' Let no man go beyond, or defraud his brother in any matter, for God is the avenger of

all such.' Besides, let these several cha

racters suppose themselves for a moment placed in the situation of those whom they treat thus unworthily. Let them appeal to their own consciences, and honestly

avow

what would be their feelings if fraudulently dispossessed of their undoubted rights, whether openly or secretly, whether by fraud or violence. Would they not experience a keen resentment of the injury sustained? Would not their indignation kindle against the authors of their

wrongs? How then can they refuse to others the exercise of that justice, which in their own case they admit to be so reasonable? Why adopt a mode of conduct in their dealings with their neighbour,

city for dwelling on matters of faith as well as practice, for interpreting the Scriptures as well as enforcing the rules which they teach. In con

Sermon VII. "On the great Importance of religious Instruction to the Poor;" occasional, preached at Horbury, in behalf of the Society for promoting Christian Knowledge. The education of man in humble life was neglected till he was brought into notice by the benevolence of the Gospel: but he still continues to require instruction, which the Society for promoting Christian Knowledge is able to supply. This is the substance of the Sermon; and we shall not be suspected of doubting the expedience of preaching this, or any other Sermon in behalf of the Society, or the benefits resulting from parochial collections to the Society and to the community; but we will not assert, that it is always advisable to print these Sermons.

Sermon VIII. "The Friendship

of Jonathan contrasted with the Enmity of Saul towards David."

Sermon IX. " National Calamity and Call to Repentance:" occa sional, on the interment of the Princess Charlotte of Wales. The preacher dwells on the necessity of preparing to meet God, because the sentence is already past, the execution only is uncertain, and the consequences are infinite and everlasting; and then adverts to the death of the lamented Princess, from which he infers the necessity of personal and national repentance.

Sermon X On the Happiness awaiting sincere Christians in a future Life:" occasional, on the death of Queen Charlotte. In this Sermon there is more of theological lore than is usual in Mr. Snowden's Sermons; and his brief reference to the doctrines of baptism and the intermediate state, proves his capa

what it is to die in the Lord, how men are said to rest from their labours, and how their works do follow them, and in the conclusion he exhibits some exemplary traits of the character of Queen Charlotte.

Sermon XI. "On the Veneration due to a virtuous old Age, and the happy Effects resulting to Society from the religious Example of its Rulers:" occasional, on the death of George III. The title is an epitome of the Discourse, which is very appropriate, and in the conclusion of which the preacher feelingly and piously describes the condition of the good old King.

"In such dispensations presumptuous things so? How can it be reconciled with man is ready to inquire, Why are these the justice of God, that abandoned wickedness should so often triumph, whilst distinguished virtue is abased so low? The dispensations of heaven are veiled in shrouds of impenetrable mystery. The ways of Omnipotence are not as our ways, nor his thoughts like our thoughts.' Still to our comfort be it ever remembered, that though clouds and darkness are round about him,' yet righteousness and judgment are the habitation of his throne.' Mysterious and harsh as his dealings may appear, we are assured, that at the final

issue and adjustment of things, God will prove to the satisfaction of an assembled world, that all his ways are mercy and truth, to them that fear him and seek his testimonies.'

"But although the last nine years of the life of his late Majesty presented little of the sovereign, except the name, yet that splen

did constellation of virtues which he had

formerly manifested, can never, never be forgotten. His sincere piety and warm benevolence; his ardent love of freedom and perfect hatred of tyranny; his firmness on the one hand, and his affability on the other; in a word, these traits of character had long ago stamped on the hearts of his people impressions which can never be effaced; had long ago conciliated towards his sacred person a degree of loyalty and affection, which his complicated sufferings did but deepen and increase." P. 213.

There is not an Englishman who does not coincide in the truth and justice of these sentiments; but many will doubt how to draw from them, at this and a future period, that personal and domestic instruction which is the chief end of printed Sermons.

Sermon XII. "The great Importance of a religious Education to the Children of the Poor:" occasional, preached at Doncaster, in Aid of the Funds of the National School, an institution of unquestionable importance, and which a zealous minister will always be desirous of recommending in public and in private: but there is nothing new or peculiarly striking in the preacher's argument, and the reader of Sermons requires some other instruction than the common topics of a charity Sermon.

Sermon XIII. "On the immoral Tendency of Pauperism, and the Humanity as well as Policy of encouraging and enabling the labouring Classes to depend on their own Industry:" occasional, preached at Thornhill, at the Annual Meeting of a Friendly Society. The immoral tendency of the poor laws, under their present administration, their effects upon the principles of many who pay, and of all who partake of the parochial rates, and the justice, as well as the humanity and policy, of restoring the labouring classes to a dependence on their own industry, are subjects less frequently recommended to religious consideration than they ought to be. The plan and execution of Mr. Snowden's Sermon on this occasion are excellent, and worthy of the most serious attention; designed to re-animate among his hearers the love of honest English independence, combined with liberality and compassion in relieving the occasional infirmities of their indigent neighbours, and a consider ation of their latter end. That the Friendly Societies have often been abused; that they have been projected with fraudulent intentions,

upon schemes which could end in nothing but disappointment; that they have been prostituted by the refractory and seditious into means of unlawful combination; and that in their simplest form they have been subjected to many mischievous and foolish regulations, are facts which cannot be denied. But their abuses are capable of remedy and control; and when the sums which have been contributed in these societies to the relief of their sick and aged members, who must otherwise have fallen altogether upon the parish, are considered, their utility will be approved. The Saving Banks have rendered no inconsiderable assistance to the Friendly Societies, in providing a secure investment for their funds, which may be withdrawn as the occasion may require; and the last act for their regulation will introduce a more prudent management, and preclude the delusive promise of benefits which cannot be realized. It is also encouraging to see these Societies seeking religious instruction at their Annual Meetings, and offering themselves to such admonitions as Mr. Snowden has prepared for their improvement.

"If then all mankind have by the common ties of nature some claim on our as

sistance and relief, under circumstances of distress, what must be thought of those who withhold from their kindred and dependents those expressions of affection which nature hath even taught to brute beasts, and which are manifested even by

the most savage nations towards parents, and children, and near kindred? What shall we think of those, or rather what must be their fate in a future life, who are devoid of love and affection to their near relations and immediate connexions, and honest industry and good economy, for neglect to make a suitable provision by their maintenance and support? What shall we think of those, who enjoying themselves in indolence and ease, or rioting in thoughtless extravagance, suffer their young children or aged parents to be pinched with hunger, or clothed in rags; especially when by an active exertion of their bodily powers, added to prudent care and good management, these most deplorable evils might entirely be pre

vented? Above all, in what terms shall we describe the conduct of those, who with youth and health in their possession, and with every means in their hands of obtaining an honest livelihood, suffer themselves to be so degraded, and so entirely forget that spirit of noble independence which glowed in the breasts of their worthy forefathers, as to apply without either shame or reluctance for the scanty dole of parochial charity? Shall we call them Christians, wise, modest, industrious, virtuous, or respectable members of society? St. Paul, in the words of my text, shall answer the question: If any man provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel;' that is, if any person use not his best endeavours to provide for his own near relatives, and especially for his own family, he is so far from being a Christian, that St. Paul emphatically asserts, that he hath denied the faith,' that is, he hath renounced all title to the honourable name of Christian; yea he is so sunk and degraded both in principle and conduct, that he may justly be pronounced to be worse than an infidel.' For even infidels, that is, the inhabitants of the heathen world, for such is the manifest import of the word infidel in this passage now quoted, did from the mere light of nature, and the principles of common humanity, feel themselves compelled to provide for their own families, and all who were immediately dependent on them.

"Let me not, however, be misunderstood-I mean not to say, that when the decrepitude of old age, when sickness or extreme poverty unavoidably overtakes a man, when he is borne down in supporting a numerous family, or willing to labour, but cannot find employment, and his poor family are in consequence sadly destitute of the necessary means of subsistence; I mean not to say, (God forbid that I should) either that such a man should hesitate to apply for assistance, or that such assistance should not liberally be granted. No. It is the manifest intention of the poor laws, to help and protect the helpless and unprotected part of our fellow-creatures, and with a prompt hand to extend relief and assistance to such as are really willing, but alas! unable adequately to assist them selves. But they were never designed to encourage idleness and extinguish shame, or to turn this nation of free born men into a nation of sturdy mendicants. Nor did the framers of such laws ever contemplate so profligate an abuse of their well meant benevolence, as we frequently witness, when the very first step sometimes

ог

taken, by young persons after marriage, is to apply to their parish for an habitation, some for a weekly allowance. My brethren, these things ought not so to be,' Such conduct our more virtuousforefathers would have justly stigmatized as meau, and shameful, and degrading in the extreme, they cherished a spirit of decent independence; they relied chiefly upon the exertions of their own unassisted industry: with a provident foresight they laid up something, as is also your worthy practice, out of their slender earnings, as a reserve for the exigencies of the morrow, something against the evil day' of poverty or sickness. They would have blushed at the idea of stooping to the despicable meanness of living, like lazy pensioners, on the extorted bounty of their more industrious neighbours; unless long continued and severe affliction, or multiplied misfortunes, had compelled them to resort to so painful a measure. In fact, they had characters as well as families to support; though poor, still they were not mere cyphers, either in their own eyes, or in those of others; nor would they expose themselves to the cutting reproaches which their worthier neighbours would have liberally poured upon them, had they, without strong and substantial reasons, solicited the charity of a parish. Would to God that this independent spirit might again revive and overspread the land, and would also that every possible help and encouragement were extended to it, and that a wide and profitable field were opened for its exertion. I am compelled, however, to observe, how highly blameable is the conduct of those, who when provisions are dear, and employment scarce, choose to provide for the poor in the shape of a rate or boon, rather than by paying them in actual, though inadequate wages, as the merited reward of their industrious toils. Let then the diligent and sober be encouraged by every meaus to maintain that spirit of manly independence, which was once the pride of our forefathers and the glory of the land; and how scarce soever employment may be, yet as the poor must be supported, find them something to do with such moderate wages as circumstances will admit of: but let them, where it is practicable, subsist upon the earnings of honest industry, and not on the demoralizing dole of parochial relief. Do not convert them into beggars and pensioners; but give them a fair opportunity of supporting at once their families and their characters." P. 237-242.

There needs no apology for this