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. Riving

tons. 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, punctually 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 66 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 ; during 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.

The Social Conduct of a Christian considered, in Seven Sermons, addressed to an Individual. 12mo. Pp. 168. 2s. 6d. Parker. Oxford.

THESE short discourses were called forth by an occasion most interesting to a Christian minister, and were evidently composed under a serious impression of the weighty responsibility attached to the office of a spiritual counsellor. They are written too in so mild, yet firm a tone-in so temperate and charitable, yet uncompromising a spirit, that we are inclined rather to present our readers with a brief analysis of the contents, as nearly as possible in the author's own words, than indulge in a discussion of the subject, which highly important as it is, might lead us beyond our limits.

"The author was applied to by a much valued friend to assist in giving advice to a third person, altogether unknown to him. The case was that of a young lady of good understanding, who was described as having fallen into a melancholy state of mind, owing to erroneous impressions on the subject of religion. The author was requested to enforce the social duties of Christianity, to shew that the spirit of our holy religion requires no gloomy austerity, justifies no captious exceptions to the conduct of others, permits no unkind neglect of rela tions and friends, no self-willed defiance of parental authority. It was his object to convince the individual he addressed that her views of Christian duty were mistaken; not so much that they were too exalted or too strict, as that they were uncharitable, or, which is the same thing unscriptural." Pref. P. iii.

A caution is given to the worldly minded reader against supposing that these pages can be designed to justify his indifference or palliate the lukewarmness of his faith; "they were written for the advancement of true piety in a mind earnestly seeking the truth; they are made public in the hope that they may be useful to others in the same situation."

The first Discourse is entitled "Exhortation to a serious inquiry into the doctrines of the Gospel, in regard to some of the principal duties of social life," and is strictly preliminary. The text (1 Thess. v. 21) is noticed as at once giving free scope to the powers of the mind, and setting before them an object of their choice, in their approach to the investigation of religious truth. "It seems to say that inquiry is a duty, and yet to pronounce unsteadiness a fault; it seems at once to promote investigation, and to define its object and use." The responsibility of one who undertakes to direct such investigation in the

office of teacher is felt and acknowledged by the author; yet in the fulfilment of a decided duty he calls upon the individual for whose relief he is labouring to aid him in his task.

"I exhort you therefore, according to the words of the text, to prove or try those notions which now distract your mind, by the text therein laid down; I demand your serious attention to the arguments by which I shall endeavour to point out and ascertain that which is good;' and I pray God for Christ's sake that he may give his blessing to the inquiry, and enable you to hold fast the opinions you may thus adopt to the present peace and eternal welfare of your soul." P. 3.

We know not whether the first two clauses of this paragraph be calculated to convey any distinct idea to a mind already in a state of morbid excitement.

The following passage touches the matter in question more closely ;

"I would not, however, have you by any means suppose that I am about to argue against what can with any degree of propriety be denominated an excess of religious principle. I do not think that there can be such an excess. I do not see how we can love too earnestly, or serve too devotedly Him whom it is our acknowledged duty to love and to serve with all our heart, with all our mind, with all our soul, and with all our strength.' Neither, I conceive, are we ever likely to be too zealous for our neighbour's good, when we are bound to love him as ourselves, and to do unto others as we would they should do The notions with which your mind is now agitated, are, if I rightly understand them, violations rather than excesses of Christian principle; they lead not to the too accurate fulfilment, but to the direct transgression of Christian duty; and it will be my endeavour to ascertain which of them is good and which is evil, by an inquiry into their nature and tendency, with a constant reference to the words and to the spirit of the Gospel." P. 4.

unto us.

Here indeed the points of the case are distinctly stated; and we could wish to have seen the argument followed up by an immediate enquiry into the true nature of the love of God, and of his creatures, than which nothing could be more useful in dispelling that whole fancy of serving the Creator by shunning the intercourse of the souls which he has made.

Four distinct circumstances are mentioned, each of which contributes to render difficult such an enquiry as the present: especially when there is no opportunity of personal conference.

1. The difficulty of defining each word as it occurs, and of ascertaining whether each person attaches the same ideas to the terms on which the controversy depends, (p. 7.)

2. The necessity under which the person undertaking to con

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vince is laid of arguing against tenets cherished in the imagination of the opposite party as the most exalted truths, and as principles which the world has learned to doubt, only because it refuses to practise them, (p. 9.)

3. A third difficulty arises from the apparent character and the real active zeal of the persons in whose conduct the principles to be combated are illustrated, (p. 10.)

4. The last difficulty is the seductive influence of spiritual pride.

The plan of a series of sermons, by means of which the proposed enquiry is to be conducted, is then subjoined: it is as follows. 1. The limits of Conformity and Non-Conformity to the World. 2. The Principle of Christian Charity. 3. On the precept "Judge not." 4. On Humility. 5. The Communion of Saints. 6. On the Danger of Scandal to Religion.

The second Sermon regards "Non-Conformity to the World," (Rom. xii. 2.) The injunction of the Apostle is shewn to be directed against a compliance with the profane rites and superstitions, the evil customs and corrupt practices of the heathens amongst whom the first converts were living. It might be supposed that in the present Christianized state of the world the precept would have lost its force, but "it is too well known to require proof, that profession and practice are two very different things; and that as they who were members of the Jewish covenant were not all Israelites indeed,' só neither are all they who are called by the name of Christ true members of his spiritual Church," (p. 17.)

Three distinct questions are then answered, which involve the whole of the subject proposed for discussion in this discourse. What is meant by the world, as the expression applies to the present times? What are the general features of the opinions and practices distinctively belonging to the world? What conduct is to be pursued towards individuals with whom we may be connected, if tainted with these opinions and practices?

The world is defined to mean "those persons, not discernible by man, who hold and promote certain opinions and practices condemned by the precepts of the Gospel, opposed to its spirit, and fraught with danger to all who entertain and cherish them," (p. 20.)

It is, we think, doubtful whether this be an adequate explanation of the expression the world; little progress will probably be made in weaning an individual from uncharitable errors, till it be fairly opened and explained, that the world which he so anxiously shuns is an inmate of his own bosom; too often