and a ready application of them to the topics of his discourses, which are always enforced with much (perhaps too much) eloquence, and with a zeal, which, we doubt not, is founded in sincerity. But we object, decidedly, to the style of the Dedication to the Marquis of Bath, which is conceived in a spirit of adulation, in these times highly offensive to good taste, and at all times quite unworthy of a man of sense, and a clergyman. The idea that his labours may be preserved by association with that "dignified personage," as flies or straws are embodied and embalmed in amber; reminded us forcibly of a somewhat different use, which one of our best poets has made of the same image :

"Pretty! in amber to observe the forms

Of hairs, or straws, or dirt, or grubs, or worms!
The things, we know, are neither rich nor rare,
But wonder, &c. &c."

In estimating the merits of printed sermons, there are only two points for consideration, their matter and their style: what they may have gained or lost by a good or bad delivery, is out of the question. With respect to the matter of these, they seem to us to require little censure or applause. Their topics are of a popular character, suited to general congregations and they are recommended by arguments which have been often urged before, founded upon the orthodox doctrines of our church. Their style is of a kind, upon which, though it may possibly have its admirers, we cannot bestow the smallest approbation. It is florid and diffuse, and overloaded with metaphor; of which ornament Cicero recommends the most modest use. Almost every page of the volume would supply an instance of this blemish, as we consider it to be; though some may perhaps deem it a beauty. We quote this passage, almost at random, from the thirteenth sermon, in justification of our opinion, and in illustration of the peculiarities of the author's manner.

"The promises of Jehovah derive their peculiar interest from the particular circumstances in which the fall has placed us. The darkness of that night, which closed the fatal day of transgression, has imparted its gloom to every succeeding hour of earthly joy. If the heart, when agitated by the tumults of pleasure, dilates with exultation, and vibrates with the pulse of gladness, amid smiling hilarity; if the sunshine of prosperity gild our path with its lustre, and domestic and social endearments solicit our enjoyment, and beguile us with their attractive charms; still the moan of sadness floats upon the gale, which had but just wafted its balmy fragrance to our heart: the

whispering breeze conveys the sullen murmurs of melancholy and of sorrow; and the plaint of grief assails those ears, which had but a moment before been opened to the melody of song, and the gladdening notes of pleasure. The black clouds of sorrow sweep along the heaven of our happiness, and obscure those irradiations of joy, which poured their splendour on our flowery track. No gratification ever comes unalloyed with pain, and something of anxiety still intermixes with every delight. The very springs of our comfort often become the very sources of our grief. To paint all the disquieting, if not distressing events, which occur with scarcely an interval between, and crowd the daily register of life, would be altogether superfluous. Every heart must have recorded too many events, which have probed its tenderness, and some which have indeed deeply wounded its sensibility, to require any other catalogue of human wretchedness and infirmity than what its own experience can supply.”

Upon this ample extract we are content to rest our judgment; we have selected it in perfect fairness to the author: since by those who approve of the style, it will probably be thought one of the best passages in the book, whilst those of a contrary opinion will, we apprehend, rank it with the worst. But let us take a shorter specimen of the same kind. He is speaking of the day of judgment.

"This tremendous era; when the streamlet of time, having mixed with the gulph of death, shall be lost in the ocean of eternity; when the universal register of every act, and word, and thought, shall be unfolded before an assembled world, angels and archangels assisting at that last assize, is described in the most majestic and elevated language in the book of inspiration."

This sort of style naturally leads to the use of affected words and phrases, which are never less tolerable than from the pulpit. Most of these sermons, we are told, were delivered in the parish church of Islington: a meridian, we should have thought, little suited to such expressions as these. Speaking of our Saviour, he says, "he had, in infinite condescension, left the mansions of glory, put on the fretted garment of mortality, and tabernacled among the inheritors of Adam's guilt and Adam's misery." We are aware that the verb to tabernacle is not without precedent; but it is, to say the least, very unusual, and it has no advantage, that we can perceive, over several synonymous words, to induce us to drag it from its obscurity. The same may be observed of the word antepast, which, we should think, was preferred to foretaste, for no better purpose than to astonish the natives. Then we have "degradatory," which, how ever well sounding it may be, has escaped the rich harvest of Johnson, and the industrious gleaning of Todd. We object

We

also to "negative culpability " and the "bleeding cross. mention these things because we are persuaded that Mr. Denham's future productions for the pulpit will be much improved, if he is less ambitious of being eloquent, and is governed more by his mind than his ear in the composition of his discourses. Should he publish another volume we would suggest also, that a greater variety in his subjects would be desirable. Of fourteen sermons, the topics of several are very similar: viz." the 1st upon the death of Dr. Strahan," "the 5th upon the end of the year;" "the 6th upon the commencement of the year;" "the 7th, upon the fading of the leaf:" and "the 10th, upon the peaceful end of the righteous."

We will not part with him, however, without exhibiting one of the least objectionable passages we can find, in which just sentiments are clothed in appropriate language; though the judicious reader will perceive that it is not wholly free from the I faults to which we have adverted. It is taken from the 10th sermon, upon "the peaceful end of the righteous."

"The world, at best, does not present an unmixed cup of pleasure. Happiness, pure and permanent, is not the portion of mortality. Riches, indeed, properly employed, contribute largely to the comfort of their possessors, in shielding them from many an external ill and inconvenience, which they might otherwise have experienced, and in procuring for them many an innocent gratification, of which they would otherwise have been debarred; but they cannot preserve those we delight in, from the lassitude of debility, the throbs of pain, or the shafts of death. Those who are privileged with the fruition of health, the greatest of all earthly and personal blessings, are frequently destitute of advantages, not withholden from the diseased and infirm. If we could enter minutely into the particular circumstances and cases of various individuals, we should find that none can boast of absolute felicity, but that the portion which has been allotted to humanity, in its present condition, that modification of happiness which has been vouchsafed to the travellers through this wilderness of woe, has been almost equally distributed. Our temporal joys being so circumscribed and precarious the Christian is divinely taught to look upon this world merely as a passage to a more perfect state of existence; and like the pilgrim through the cheerless desert, where no water is to be found, he hails, with anticipative gladness, the destined spot where he may at length refresh his weary and exhausted frame."

Sermons on various Subjects, by the Rev. JOHN HEWLETT, B.D. F.A.S. Rector of Hilgay, Morning Preacher at the Foundling Hospital, and late Chaplain in Ordinary to His Royal Highness the Prince Regent. Vol. IV. 8vo. Pp. 494. 10s. 6d. London. Rivingtons. 1825.

MR. Hewlett has discussed in the present volume some particulars of Christian duty, which deserve more serious regard than is usually bestowed on them. Amongst these we find "The importance of good example in the great." "The duty of attending to the religious principles and conduct of our own household. "The duty of attending Public Worship, punc tually at the hour appointed, and behaving with decorum and propriety."

Considering how inclined we are by nature to walk in the steps of our superiors, it is impossible to calculate either the good or the evil, which results to society from the example of the great. Those who are placed in a high station of life are, as Mr. Hewlett observes, in one sense, "lights unto the world." The eyes of all are fixed upon them; and, in some measure, they give a tone to the principles of the neighbourhood in which they reside. "A talent of inestimable value has been entrusted to their care; much has been given, and therefore much will most assuredly be required." At the same time we must add, what Mr. Hewlett has omitted to mention, that a dereliction of principle on the part of "the great" cannot in the slightest degree justify a deviation from duty on the part of those whose station in life is more humble. For bad examples form one species of those temptations which Christianity requires us to withstand. Nothing further can be said in our justification than that offences assume a more serious character when committed by those who have continually before their eyes piety and virtue practically exhibited in the lives of their superiors.

It should also be remarked that when we call upon the great" to walk in the commandments of God for the sake of example, we are in fact urging secondary motives. We are far from denying that it is lawful or expedient to adopt this method of exhortation; for it is sanctioned by the highest authority. In all cases, however, it is defective by itself, and if we are to be good only for the sake of example, our outward Conduct may be correct, but still we shall not be renewed in the

spirit of our mind. Mr. Hewlett has omitted to draw this distinction. We think the omission is extremely injudicious, and we have to observe that in many of his discourses he gives a general description of virtue and vice, of sin and holiness, without assigning a station sufficiently prominent to the peculiar motives by which the Gospel calls for obedience to its precepts. Whilst treating of the "decorum" to be observed during divine service, Mr. Hewlett complains, and we fear almost all officiating ministers have reason to complain, "that in making the responses, and in reading the Psalms too many instead of speaking audibly, and with fervour, as they ought, only whisper, mutter, or do not speak at all. This often casts a damp upon the whole service, because it indicates indifference, false shame, or want of attention."

In the same discourse are some judicious observations on the impropriety of sitting whilst Psalms are sung.

"Let it be remembered as a general rule that every act of public worship, every form of thanksgiving and prayer to Almighty God, requires to be performed either kneeling or standing. The only occasions when we are permitted to sit are when the music may be for only one, two, or three voices, in which others ought not to join ; dur ing the reading of the lessons, and the delivery of the sermon, in which the congregation, having no part assigned them, are only required to listen with attention, and to take heed how they hear."

We only wish that the duty of kneeling at prayer, which is implied in the following page of the discourse, had been more specifically enforced in the preceding paragraph.

Every good Christian will approve of Mr. Hewlett's anxiety to introduce the habit of attending public worship with constancy, and of being invariably present at Church before the commencement of the service. The observance of both these rules is an unquestionable duty, and if they be infringed, none of the comforts of religious worship will be experienced; all hopes of spiritual improvement will be lost. Besides, we should do well to consider that if we do not enter the Church in sufficient time to join in the General Confession, we have no interest in those glad tidings which promise a deliverance from the penalties and dominion of sin.

Mr. Hewlett deserves great commendation for drawing the attention of his audience to the subjects to which we have just alluded-beyond this we have not much to say in favour of his Sermons.