indeed transferring its name to outward objects innocent in themselves, after they have been mixed up and confounded with the bad passions that misuse them.

The principal features in the character of what is called the world, are thus described.

"They are an evil heart of unbelief, a corrupt estimation of worldly pleasure, a subjection of the body to the service of Satan, an exaltation of the mind into his false eminence of spiritual pride. They are habits of thinking and acting, as if this world were man's chief existence-as if heaven and hell were not as sure as earth, and eternity as certain as to-day-as if the soul were not in danger, and Christ had never come to save it as if it were not weak, and the Holy Spirit were not ready to assist it as if the great new commandment of our Saviour were not that we should love one another." P. 21.

The question will often arise

"Is not such or such a person one whose company will do me harm? whose opinions are unchristian, whose conversation is unedifying, whose conduct is worldly, one in short to whom I am not to be conformed?" P. 22.

The answer is judiciously given,

"You are placed in a society, wherein all those you meet with profess to glory in the name of Christ, and all have been baptized in his name, dedicated to his service, and put in the way of knowing and doing their duty...... You will find the young often thoughtless; beware yourself of the temptations of youth, study to be serious in heart, and to attain unto that tempered cheerfulness which will be the best evidence of the happiness you derive from religion, and the strongest recommendation of its power to others. You will find the middle aged often deeply intent on plans of worldly aggrandizement: endeavour, as you hasten on to their time of life, to fence your heart against the cares which will tempt you as they have tempted others; and against which you have no other security than an humble reliance on the will of God. You will perceive the old often little occupied with the thought of that world to which they are fast approaching; pray God then that he may impress upon your heart ever more and more deeply the uncertainty of this life, and the vast importance of eternity. Our attention is thus to be directed more to principle than persons," &c. P. 24.

A caution is then given against "the dangerous employment of watching for the faults of others;" and nearly at the conclusion of the Discourse we have the following pertinent observations.

"More, especially, if in that closest circle of society, if amongst them who are of the same family, there be some whose ways of thinking and acting agree not with the serious views of Christianity which now occupy your own mind, let it be your anxious care to cherish the ardour of domestic affection, and to second it with all the pure spirit of Christian love. Remember what is the first commandment with promise;' remember what is the ' new commandment' of Christ; remember that if you have every other conceivable gift, and have not charity, you are nothing worth." P. 29.

The fourth Discourse "On Christian Liberality," (Matt. vii. 1.) is divided into three parts. In the first part is considered what kind of judging is forbidden. In the second are mentioned some reasons which should induce us to desist from the practice. Whilst in the third it is endeavoured to give a right estimate of that true Christian liberality which is peculiarly conducive to the welfare of society.

The kind of judging here mentioned is not of things, but of persons. This is evident from the passage which immediately follows the text. We may hate sin, but we must not presume to cast the first stone at the sinner. All expressions, therefore, are here forbidden, and still more all thoughts which proceed on the assumption that the tares and the wheat, the sheep and the goats, can be discerned by mortal eye, or separated before the great day of final account, (p. 49.)

.. The reasons why we are required not to judge are various; we cannot judge correctly, and there would be an alarming evil in the practice, if we could.

Virtue and excellence under the Christian dispensation are rated not according to the outward acts, but according to the inward disposition of the spirit. To God alone all hearts are open. How often under a fair outside lie concealed passions which shun the light of day, and thoughts that disgust the possessor no less than they would surprise the world! The utmost that a human observer can attain to is to ascertain of any other how far he is exalted in point of outward conduct; whilst the truly acceptable qualities of contrition, humility, and faith, can never be discovered by the eye of flesh..

Instances might easily be produced to illustrate the mischief which would ensue if such a power of discernment were imparted to man. The best Christians could be no longer humble if they found all others worse than themselves. The erring sinner could have little place for repentance, if shunned and abandoned by the righteous, and driven to the society only of the reprobate. Son would be divided against father; brother against brother; husband against wife and yet it would be

but a poor tribute of affection to love Jesus Christ more than father and mother, and brother, and husband, and wife, if these several relations be not first affectionately beloved, (p. 53.)

From the preceding observations we may derive a true estimate of Christian liberality. We must not cast off the ties of nature except on some most urgent necessity, nor even deem lightly of the bonds of early friendship, though formed on other principles than those which now actuate our conduct. In these we are to be doubly anxious to believe all things and to hope all things. But in forming new friendships, and extending the circle of our acquaintance, we may exercise discretion and wisdom in the furtherance of our main object.

"Without judging harshly or pronouncing sentence on any person, we may judge favourably, as far as we can judge at all, of those whom we select for our friends; we may pass by as unsuitable companions those who, according to human appearances, are least likely to be helpmates in our Christian course, we may choose and prefer those whose conversation, pursuits and inclinations appear most to agree with our own in the most essential point of human character." P. 59.

"The

Sermon VI. touches "on Scandals," (Rom. xiv. 16, 17.) The question was raised amongst the early Christians whether or no it were lawful to eat meats which had been offered to idols; the principle upon which the Apostle proceeds in the solution of the doubt is worthy of attention as assisting our present enquiry. He assures them that these matters are of much less importance than they would attach to them. kingdom of God is not meat and drink." To conceive that it is of any vital importance what food we eat or wherewithal we are clothed, is a mistaken view of the essence of our holy religion. On the same principle we may solve many questions prevalent in the present day, with respect to the lawfulness of particular employments or amusements. The kingdom of God does not consist in those things about which such anxiety is manifested; but in the internal principles of "righteousness, and peace, and joy in the Holy Ghost." This, however, is true only of those employments and amusements which are really matters of indifference.

"It is not a matter of indifference to live in such a round of society as to dissipate the attention from all serious thoughts. It is not a matter of indifference to frequent places of amusement, which, owing to the corruption of the world, have become scenes of vice, instead of helps to intellectual relaxation. It is not a matter of indifference to

join in ill-natured conversation, in censure of others, either for natural defects or faults of their own infirmity." P. 81.

The following passage contains a just account of the regard due to the sympathies of our nature:

"Human beings ought to communicate with one another their cheerful as well as their serious feelings, and there is not a more pleasing sight to a reflecting mind, than to see a whole party happily employed in enlivening conversation, or in any amusement which tends to promote kindly feelings and temporary good spirits. We have all many things to mourn for, many things to make us serious; but He who has formed us subject to such strange influences of sympathy, has I doubt not, intended that we should feel them in pleasure as well as in pain, and takes delight in beholding them exerted for the diffusion of social and cheerful enjoyment. I conclude, therefore, that it is a positive duty to enter into society, and to contribute towards its agreeableness according to the powers of pleasing and being pleased with which we are endowed." P. 83.

With regard to particular cases, it is remarked, that as it is a positive duty to enter into the cheerfulness of society, so there are many ways of doing it, which are in themselves indifferent;

"The same object is promoted by the boisterous mirth of the peasant, and the refined conversation of the educated; by the healthful sports of the village green, and the more gentle exercises of the sheltered mansion; by poetry, by music, and in some cases by dancing. .....It matters little, when people meet for the purposes of relaxation, whether they talk, or play, or sing, or dance, or enjoy each amusement in agreeable succession; each may derive pleasure according to his taste. But it matters much whether they are envious, malicious, selfish, proud, and worldly-minded, and these are qualities not formed at the party assembled, but brought thither; not to be cured by staying away, but by inward struggles when there, and earnest prayer in retirement." P. 84.

The Sermon concludes with a spirited sketch of a Christian family in their cheerful though unfashionable retirement, and a caution concerning the necessity of exchanging some of our indifferent amusements for others, if we find that those we have been in the habit of using cause our weak brethren to offend.

Our limits have not permitted us to notice the third Sermon "On Charity;" the fifth "On the Communion of Saints;" or the seventh" On Humility." If our author has reason to believe that these discourses have been effectual towards the attainment of the object proposed (see note 5,) he must enjoy

a satisfaction far greater than could be afforded by any commendation of ours. Had we not been confronted with this gratifying fact, we might have been inclined to express an opinion that the style was perhaps somewhat more didactic than would be likely to obtain influence with a mind in the peculiar state of that to which they were addressed. Thought, deep, intense, and involved, proceeding in neglect of some fundamental truth, is the character of a diseased and melancholy mind. Laborious minuteness of investigation wasted upon small portions and subdivisions of truth, is the error of a mind naturally feeble or weakened by morbid habits. The greater part of the truths propounded in these discourses, are, if we mistake not, too large and too important for such a mind at once to admit or to work upon: a friend, however, who would supply by word of mouth those minor trains of reasoning which must have been often called for, would in a great measure remove the inconvenience; and it is probable that such a friend was at hand. The framework of the discourses is sound and substantial; the views which they develope we believe to be correct and scriptural; and should they be the means of turning but one Christian soul from a state of inactive devotion to habits of useful and salutary exertion, their effect will surely be acceptable to the great Master, by whom certain talents have been entrusted to us for increase and improvement.

Two Discourses upon the Sacrament of the Lord's Supper, preached in the Parish Church of St. Luke, Chelsea. By the REV. H. BLUNT, A.M. Curate of Chelsea, late Fellow of Pembroke College, Cambridge, and Vicar of Clare, Suffolk. 12mo. Pp. 48. Price 1s. 6d. Rivingtons.

We have reason to be pleased with this production. The subject has been often discussed, and many treatises are published upon it--but we know of none that supersedes the necessity of this attempt on the part of Mr. Blunt, to enforce attention to a duty than which none is more imperative, or more influential upon after conduct. The author writes like one, who has studied the Book of Life, and the tablet of the human heart. He reasons with all the force of a Christian divine, and makes his appeals in the affectionate and earnest language of a pious pa