of the Westminster Scholars, in alluding to the notion of Jupiter," Jupiter est quodcunque vides, quocunque moveris," to tell them that "he was whipped in boys."

Bidlake was a naval chaplain, and a mediocris poeta. His sermons furnish a specimen of fashionable pulpit divinity; accommodating itself to the taste and sentiments of the worldly class, among the higher and middle orders; not giving just conceptions of the nature and magnitude of sin; violent against shameless and atrocious offenders, but for the multitude, dwelling only on the imperfections of man and the inherent superabundant mercy of God. These sermons apply not the doctrines of principles, and of newness of life, to the mass of the gay and fashionable. Lovers of pleasure are allowed, though not those who love them overmuch; and as this is a vague and relative term, all the gay, the giddy, and the frivolous can lay to their souls the flattering unction that their love is not of the "over-much" description. There is a good deal in the same strain about being righteous overmuch, as if people in general were in danger of that; and of the duty of being in the world, but not imbibing its evil. Thus does this class of sermons, sentimental and pathetic, abound in palliatives and apologies for evil; while the selfdeception of the unholy is still further confirmed by an abuse of enthusiasts, whom it is easy to construe into all religious persons. The parable of the Pharisee and Publican is pointed against professors of religion; so as to nurse the lukewarmness of those who make no profession, and have no religion, save that of going now and then to Church, while immersed in all fashionable dissipation. But the gist of this parable was an exposure of those who elated themselves not on their professions, but their works, and therefore despised the religious Publican, who felt and confessed his sins. In truth, the Pharisee is a more faithful portrait of these self-approving worldlings, than the Publican whom they place in contrast with it, in order to bring religious profession into discredit.

Do they stand afar off, and smite their bosoms, and cry, with heartfelt self-abasement, "God be merciful to me a sinner ?” It is remarkable, that our Saviour, as if he foresaw this perversion of the contrasts he drew, to the censure of the Pharisees, for resting exclusively on observances, and just works, adds, "These ye ought to have done, and not to leave the weighty matters undone."

Bidlake was smitten with blindness, while he was preparing the "Bampton Lectures." A liberal subscription was made, to which the King contributed one hundred guineas.

Sydney Smith's "Sermons" may claim the palm of originality; but it is a queer species of originality. As moral essays, they would have been pretty lounging-books, in the boudoir, glittering in gilt bindings on the shelf of a cheffonier, beneath ornaments of Dresden china, and bijouterie from the Palais Royale. Some of them have undergone a double metempsychosis; having been first preached in Berkley chapel, then delivered at the Royal Institution, and lastly, mingled with smart jokes and points, in the Northern Review. They contain various scraps of eloquence; but not one of them is calculated to make a serious impression, or ever did so. These were the early smartnesses of the author, who retired from the applauses of the fashionable world to an obscure country living, and became an exemplary parish priest; kind to the poor, and deservedly liked by the clergy, even by those who liked not some of his sentiments. He will pardon us for arraigning him in what he has printed; as espousing the part of loose sectarism against orthodoxy, in education; as endeavouring to laugh curates into beggary and starvation; as first reviling that part of Methodism, which rests on faith without works; and then running down the good works of a body instituted for the prevention of cruelty to animals; and the deliverance of youth from the pollutions of obscenity:-as having, on the day between

Good Friday and Easter Day, raised roars of laughter, at the Royal Institution, among the serious penitents of the fashionable world. We sincerely hope that an experience of ten years has taught him the indecorum of such proceedings. Sometimes, indeed, he did not mince the matter, but spoke a plain truth to his elegant congregation. He must needs have astounded some of them with the intelligence, that riches, ill-used, shall verily doom their possessors to the flames of hell. "Save us, we perish," would have been an appropriate text to have followed sounds so alarming. Very little Scripture is quoted in these slight sketches; and what little there is, is often misapplied. To a sermon on vanity, or self-conceit, he prefixes the text, "All is vanity." This is a mere calembourg; a play upon words, ill-suited to the pulpit. "All is vanity," is meant by Solomon, to signify, all earthly enjoyment is empty.

Mr. Smith has lately preached at York, a highly eloquent and spirited sermon on the "Duties of a Judge." All men admired the honest boldness with which the Paul admonished the Felix, until they heard that the presiding Judge was opposed to Mr. Smith in politics; they then deemed it a powerful but unmanly address, at Best.

Rees's "Practical Sermons" are Unitarian, but temperate; pious and true to Christian morality; good as far as they go, but not unfolding the whole counsel of God. Here latitudinarianism lurks under the name of candour.

Davies's "Jesus of Nazareth, the Son of Joseph," is an Unitarian attack upon the miraculous conception.

Walker of Truro's "Sermons," published by Burder, are plain and Evangelical; but as compositions exceedingly slovenly. Walker formed a society of the neighbouring clergy, for the purpose of Christian improvement; which the gentry considered as Methodistical. And to say the truth, with the exception of family prayer, the praying in societies, any where but in church, strongly savours of enthusiasm and schism.

Milner's "Discourses" are plain and serious, though prosing, and pretending to no grace of composition. He found time to forge and to hammer, but neglected the file and the polisher.

Milner abounds in low colloquial expressions, and professedly disregards elegance. "Divine truth," says he,

"cannot endure an ornamental style." This is the poor come-off of a man who has no ornament in his soul. Jeremy Taylor refutes it. In doctrine Milner dwells on our inability to do any thing by our own strength; but he fails to counsel us under grace to put forth our own strength.

Gisburne has published three volumes of "Sermons," some containing objectionable passages, but the larger number sound as they are serious. He is an Evangelical divine of the Arminian class; and hence, as soon as he touches Calvinistic peculiarities, the Christian Observer runs him down. These discussions are rather heavy and prolix. One thought takes twenty attitudes before it is dismissed; and common-places, truisms, and short sentences abound. How different the works of the same author "On the Duties of Men and of Women," his "Familiar Survey of Christianity," and his elegant « Walks in a Forest!"

His "Defence of the Mosaic Cosmogony against the Geologists," has been found fault with by the "Quarterly Review;" but that work has set up a theory, making the seven days of creation to be seven periods of time; an assumption quite arbitrary and heterodox. The commemorative Sabbath is a day, and not an æra.

The "Sermons" of the Reverend Edward Cooper, now extended piecemeal to six or seven volumes, are likewise of the Evangelical cast. He considers the Heart as totally depraved; and thus admits the whole system of Calvinism.

"Simeon's Five hundred Skeletons of Sermons," have been extended to several volumes. They are designed as a help to young divines: but the indolent will seek more

help; and the composers of their own sermons will reject a skeleton. Simeon attempts to reconcile predestination and human responsibility, election and liableness to apostacy; but such Theology is illogical and self-contradictory. His classification of subjects into types, prophecies, promises, warnings, is fitter for a treatise than for sermons. Many a single type, or warning, will make an argument, or paragraph, but not a discourse.

Sir Henry Moncrieff Wellwood has written "Discourses, Plain and Practical;" but totally destitute of ornament, or appeal to the feelings of men. He is the leader of the Moderee's of the Scots Kirk.

Professor Finlayson's "Sermons" were dry, as chopped logic.

*

Robert Hall is an eminent dissenting minister, supposed to be engaged as a writer for the Eclectic Review. His works are composed with all the powers of reasoning and elo. quence; but the subjects he treats are, unhappily, of a transitory nature. "Sentiments fit for the present Crisis," "Reflections on War," "A Sermon for the National Fast," are titles which deprive such compositions of that permanent application, and their author of that solid fame, which both eminently deserve. They are rich and costly funeral solemnities. They are the labours of a master in preparing a chef-d'œuvre, which, meriting a place in the choicest cabinet, is to serve only for the transparencies of an illumination. The "Reflections on War" drew a picture of that hideous scourge of mankind, which might sheathe the sword of the wildest heroism, even on principles not Christian.

Jay's "Sermons," long and short, though the short are

A terrible affliction befell this eminent writer; but even in the bereavement of reason, his brilliancy did not forsake him. It is said, he imagined himself to have two heads; and on his keeper's humouring the fancy by saying he would likewise go and get two. "You!" replied Hall, " you have not brains for one."