The Social Conduct of a Christian considered, in Seven Sermons, ad• dressed 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 relations 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 unto us..... 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.

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,' so 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

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.

.....

" 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