an allusion made to this connection in the following terms. "It was more especially my grateful office (the proudest honour that can ever gild my name!) to offer my supplications to the throne of grace for the continuance of their united bliss and prosperity." P. 13. This is too much in the style of a courtly Chaplain. He whose services are dedicated to God by his sacred office and ministry, should feel no distinction, as far as honour is concerned, in offering up his supplications for a prince or a peasant, at the throne of Him who has declared himself to be no respecter of persons. We scarcely know whether we should have drawn attention to this instance of what may be termed pulpit flattery, if we had not discerned the same in other parts of these discourses: for instance in p. 81. we find the late king designated not only as "most unblemished in his domestic example" (a character which his worst enemies could not deny to him) but as one " who never permitted himself to wander even in imagination." Now unless Mr. M. can prove that he is possessed of a much higher degree of infallibility than that claimed by the Bishop of Rome, he has no right to lay down such a position as this concerning any human being. But we will here dismiss this irksome part of our duty, assuring Mr. M. that in the foregoing observations we have not set down aught in malice against him, but that we are influenced solely by a desire of preventing any dissemination of false style and sentiment under the sanction of his example.

We will now proceed to a more agreeable office and assure our readers, that these sermons, notwithstanding the faults already pointed out in them, as well as some others which it is scarcely worth while to mention, will be found very useful auxiliaries both to piety and to morals. They are principally occasional discourses, or adapted to peculiar seasons, festivals, and fasts. Five out of the first seven took their origin from some of those particular instances of mortality, which, whether they occur in public or in private life, are greatly calculated to arrest the attention or to affect the heart. Incontestably the worst of these is that upon the death of the lamented Princess Charlotte, of whose character and virtues we expected a much more full and accurate delineation, from one who had so many opportunities of knowing and appreciating them. The sermons upon the death of the late King and Queen are very respectable performances, but we think our author much more happy when he quits the tomb of Majesty and directs our attention as in Sermons Four, and Seven, to instances of departed worth in a private station. We quote a passage from the latter which is not an unfavourable specimen of his style.

"There is, however, in the second place, a prejudice of a different kind. While we must admit, that every thing is wise and benevolent in Heaven, we are apt, at times, to regard the afflictions which we contemplate around us as the punishments of the sufferer. • Who did sin, this man or his parents?' was the question of the Jews to our Saviour, in the case of the man who was born blind-and whenever we witness any instance of grievous affliction, this suggestion is ready to find its way into our minds. The reply of our Saviour, ' Neither hath this man sinned, nor his parents-but that the works of God should be made manifest in him' is the true answer to all such strictures. It is not, in these cases, so much the sins of man that are punished, as the moral perfection of man that is sought to be improved. It is then 'that the works of God are to be made manifest in him,' that he must learn to consider himself in the great school of moral discipline-that he is to feel this present scene not to be the place of his rest, of his tranquillity, of his perfect happiness-but the scene of trial, in which his virtues and his faith are to be put to the test. Amidst the smooth current of human life even the best men permit themselves, at times, to glide along in a pleasing forgetfulness. They are too ready to suppose, that the works of God are already completed in them, that their discipline is at an end, that nothing more is expected from them than to enjoy the gifts of Heaven with cheerfulness and thankfulness. Therefore it is that the best men are often tried the most severely. They are, in truth, the most worthy to be tried and those upon whom the trial may be productive of the noblest influences. It is in their souls that the fruits of sublime piety, of submissive resignation, of unmurmuring patience, are reared to their greatest perfection; theirs are the minds that gain most from the school of discipline; and they now therefore have sorrow'--not because God is offended with them, but because he loves them :---because he destines them for higher things than this world can give them, therefore he seeks to exalt them above the world: and he does so, by taking away from them, on many occasions, even 'the desire of their eyes,' what they love most on earth, and what is most worthy of their love. The discipline may seem to be severe, but it points to high and lofty things, it shews the importance and grandeur of the soul of man, which is destined, and is able, to pass through such fiery trials, and which rises only the brighter and the more glorious from their agony, and it indicates some distant and indescribable reward, some 'weight of exceeding glory,' which, in the merciful retribution of Heaven, will be far more than commensurate to the afflictions which must be sustained in advancing forward to it." P. 93.

In Sermon IX., preached on the second Sunday in Advent, the following passage appears to us well expressed.

"It was, however, in this feature of human nature, its Pride, and Self-sufficiency, that our Saviour, in the third place, beheld the chief obstacle to his instructions; and, accordingly, what he ever aims at most, is to bring down this strong-hold of Sin. This he does, however, with the same perfect knowledge of our nature, and with the same gentleness and benevolence which appeared throughout all his demeanour. He did not paint in mortifying or debasing colours, the innumerable sins and follies of man, and hold him up as an object of abhorrence and contempt. He knew too well 'what was in man,' and how naturally the pride which he sought to bring down, would take arms in its own defence against such hateful representations. He rather indirectly painted the beauty and loveliness of an humble and teachable spirit; he pointed to the simplicity of 'little children;' and with this irresistible appeal to every affectionate or paternal heart, he taught our wayward race, that the kingdom of Heaven is not the reward of those haughty and lofty dispositions which are nursed by the splendours of power, or wealth, or fame, but is open only to those gentle and simple minds that will quietly drink in the principles and the affections of celestial natures. This was the character which he sought to form in His Disciples, as all that was required to conduct them to goodness and happiness. When he found this humble and attentive mind even in the midst of trespasses and sins, it was sufficient, he knew, under His guidance, to lead back again to peace, and to purity: when he found it not among the righteous themselves, such men, he saw, whatever excellencies they might now possess, were not yet qualified to become His disciples. Hence, we see, that he places so much weight on the possession of an undoubting and confiding spirit. • Dost thou believe?' is the question which He so often puts to those who come to him; by which he does not mean, 'is thy understanding convinced of any particular class of religious truths, or art thou under the influence of any distinct spiritual impulse; but art thou disposed to lay aside thine own untutored presumption, and to throw thyself like a little child upon the wisdom and compassion of thy Heavenly Father, and of Him whom He hath sent?'"

With the 31st Sermon, on the progressive History of the Gospel, we confess ourselves much gratified; but still more so with the 33d, on the duties and dangers of the Christian ministry, preached at an Ordination held by the Right Rev. Dr. Sandford. We consider this as one of the best discourses upon such an occasion that we ever perused, and we earnestly recommend it to the serious attention, not only of candidates for holy orders, but of all who are engaged in the office of the ministry. Indeed, we are bound to say, that as we proceed in this volume, not only do the faults to which we have adverted, diminish, but the discourses themselves assume a purer style and a higher tone of sentiment.

Sermons on Points of Doctrine and Rules of Duty. By the REV. R. PARKINSON, M.A., of St. John's College, Cambridge, and Curate of St. Michael's-on-Wyre. 8vo. Pp. 332. 10s. 6d. London. Rivingtons. 1825.

In a sensible and well written preface Mr. Parkinson assigns as the cause of the publication of the present volume, a wish to provide for that "thirst for religious enquiry," and taste for books adapted to Sunday reading, which is springing up in the middle classes. It would be well if all the works published with the same intention could as safely be disseminated as this. The author has evidently preferred the production of an interesting and useful book to that of a series of elegant essays or violent controversial sermons. His subjects are as follow: The New-Year. -The Treasures of Earth, and those of Heaven. The Christian's Hope of a joyful Resurrection.The Nature and Efficacy of Faith in God. - The Mercies of God displayed in Redemption. - The weakness of Conscience, and the heinousness of Sin. -The Christian's Obligation to be a doer of Righteousness. The Power of Faith shewn in the Woman of Canaan. -The Duty of hearing the Word, and keeping it to the End. The Unhappiness of Riches even in the present World.-Easter-Day.-Contentment the Privilege of the Christian alone. -The Duty of Watching and Walking cautiously.--The Character of the Pharisee compared with the Publican.-The Privilege and Duty of an early Repentance. The Folly and Danger of boasting of To-morrow. The true Nature of Christian Charity. The Duty of Perseverance in Well-doing. The Heart to be kept with all Diligence. On Prayer. - The Benefits of an early religious Education.

There is nothing of a very striking character in these discourses, but they will be read with pleasure and with profit. There are a few notes so good, that we regret there are not more. We cannot do more than give a single extract. Speaking of the brothers of Joseph recollecting their cruelty to him,

"This, as I have said, is an instructive instance of the manner in which a wounded conscience causes her voice to be heard, and of the means which she takes to rouse even the most hardened sinner to a sense of the enormity of his crimes. While the guilty purpose is planning, and the guilty deed is acting, she is silent; and it is only in the pause of reflection that follows the completed wickedness, that she causes her still small voice to be heard and felt in the bosom. Nothing blinds the judgment, and darkens the understanding, like the influence of strong and ungoverned passions; and it is the influence of these passions that first leads the transgressor into crimes. Seen through their medium, the basest action loses half its blackness, and the threatened punishment more than half its terrors. The object in view is the only point on which the attention is, or can be fixed, and to attain it all consequences are to be risked, as mere trifles in the comparison. It is only when the guilty deed has succeeded, or has failed, and that weariness of disappointment in which all such false hopes of good must invariably end, has taken full possession of the mind, that the clouds which had darkened the judgment begin to clear away, and reveal the action in all its enormity, and the consequences of it in all their terrors. Such are the different lights in which the same action will appear to the biassed and the unbiassed understanding. Full of health and strength, and looking only to this world and its vanities, we do many things which we flatter ourselves are but venial offences, and for which the end in view, or our own infirmities, will be a sufficient apology. But when some misfortune or punishment overtakes us-when age brings experience, or sickness reflection-it is then that we look back with a clearer view upon our past actions; and how much darker are the colours in which they appear!"

Sermons on various Subjects and Occasions. By the Rev. JOHN EDMUND DENHAM, A. M., of St. John's College, Cambridge; and Lecturer of St. Mary, Istington. Vol. II. 8vo. Pp. 380. 12s. Rivingtons. 1825.

We are always disposed to speak favourably of a volume of Sermons, because they can hardly be published but from motives, which, if not absolutely laudable, are at least excusable. And because, in truth, there are scarcely any which are not calculated to be of service to some of the various classes of readers, into whose hands they may chance to fall. Still, as critics, we feel ourselves compelled to adopt the improvement of the old adage, "de mortuis," and to say of sermons as of the dead, "nil nisi verum." We regret, therefore, that we cannot honestly bestow unqualified commendation upon the volume now before us; though, in some respects, it is very creditable to its author's professional character; since it dislays a very familiar acquaintance with the Holy Scriptures,