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ART. IX. A Manual of Instruction and Devotion, on the Sacrament of the Lord's Supper. the Lord's Supper. By Rev. John Hewlett, B. D. Morning Preacher at the Foundling. 12mo. 236 pp. 5s. Rivingtons. 1815.

AMONG the many admirable treatises and tracts which have been published upon this most important point, we can readily and conscientiously place the Manual now before us. It is the production of a minister, whose long experience has enabled him to judge of the temper and disposition of his peculiar congregation, and whose many excellent practical discourses have been already attended with the most salutary effects. From such a man we expected much, and we are not disappointed.

Different treatises are adapted to the comprehensions, the views, the manners, the circumstances of different persons. Though the truth is one and the same, yet it may be inculcated in various methods, each best adapted to its own peculiar end. To a London congregation, such especially as are found at west end of the town, this manual seems particularly calculated. Its admonitions breath an air of Christian gentleness and sim ́plicity, and will form a most important and necessary subsidiary to those pompous and poverty-stricken harangues which the attendants on proprietary chapels are too generally con

demned to hear.

With the following plain and sensible admonitions to those who feel a serious disinclination to attend the holy table, we are highly pleased:

“I have endeavoured to answer common objections, and to remove the common scruples, which persons not inferior to others, perhaps, in a general estimation of character, may, from various causes, be led to entertain: but if there are any who have more serious obstacles to overcome, who harbour the sinful passions of hatred and envy, malice and revenge, and who continue in habits of wickedness, without any conviction of sin, or purpose of amendment, let them not only refrain from coming to the holy communion of the body and blood of Christ; but let them also keep away from all places of public worship: for until the grace of God shall lead them to repentance, and renew a right spirit within them,” their prayers and devotion, instead of being an acceptable service, will be a kind of outrage and profanation. And, in general, it should be remembered, that the same evil dispositions and bad conduct, which prevent a person from receiving the Sacrament, must, if he does not timely repent, disqualify him for performing other religious duties, and will at length endanger his eternal salvation. How, for instance, can he, who is spreading vice and wickedness by his own example, pray to his heavenly Father, that

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"his kingdom may come," and that his "will may be done in earth, as it is in heaven?" Or, how can he who lives in the wretched state of hatred and malice, say, Forgive us our trespasses, as we forgive them that trespass against us?"

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They, therefore, who are unfit to celebrate the holy Sacrament which Christ has ordained, are not prepared to join with any sincerity, or effect, in the daily prayer, which he has taught his disciples to use." P. 102.

To all parents and guardians of youth we seriously recommend the following most important observations:

"Allow me to add, for the present, that Parents and Guardians, more especially, can never acquit themselves of neglecting a most serious duty, if they do not use their utmost influence with young persons, soon after they have been confirmed, on this important occasion. The usual scruples and objections respecting their youth and ignorance are, for the most part, extremely ill-founded, reprehensible, and injurious. Surely we cannot well be established in habits of duty too soon: and, with the prospect of a sinful and seductive world opening before them, when are the young likely to kneel at the altar with more innocence, and when will they stand in more need of the sanctions of religion and the influence of the Holy Spirit, to guard them against dangers and temptations of every kind, and to confirm them in their principles of duty towards God and man? If the proper season for enforcing this important ordinance be neglected, life silently glides on, the mind loses its teachable, ductile character, and the proper time of parental authority, with many of its favorable opportunities of instruction, will be found to have passed away. An habitual omission is thus gradually formed in early life; and, at a subsequent period, it is often strengthened by a painful sense of diffidence, timidity and false shame: for we naturally feel some degree of embarrassment in doing any thing for the first time, that is attended with a considerable degree of interest and public solemnity; and I am persuaded, that many persons foolishly refrain from partaking of the Holy Communion, at an advanced season of life, not that they have any real, well-founded objection to it; but because the habit of omission has been long formed, and because they were not led to the altar by others at a proper time." P. 29.

Mr. Hewlett has studied, as a preacher is bound to do, with much success, the peculiar temper and disposition of his congregation. In the fashionable world there are many who rather incline to the opinion that really Christianity is a very good sort of a religion, and are willing to receive it under their patronage: taking such a part of it as may happen to suit their humour, and repudiating what is not exactly conformable either to their passions or their caprice. To such Mr. H. speaks with equal justice and piety.

But

"But it is melancholy to observe, that, in the practice of our best principles, and in the exercise of our purest virtues, there is often a mixture of self-will and latent corruption, which renders our conduct wretchedly imperfect. This is bad enough when it concerns ourselves and others merely as members of society; but when it relates more particularly to our duty towards God, our nonperformance in things that are practicable to all, can be considered only as presumptuous wickedness, and as a sort of constructive rebellion against the authority of heaven..

"Many of the errors, crimes, and omissions of human nature proceed from an unsubdued pride, and the difficulty that we find in humbling ourselves to the complete obedience of those laws, which, notwithstanding, we profess to believe are of divine authority. We are exhorted "as new-born babes to desire the sincere milk of the word;" and are told, "that whosoever shall not receive the kingdom of God as a little child shall not enter therein." Instead of this becoming deference and teachable humility, we observe frail and corrupt mortals erecting their own fallible judgment, and their own sufficiency against the divine authority of their Lord and Saviour. Yes, there are many, who, without utterly disclaiming his name and power, without casting off their faith, or "sitting in the seat of the scornful," will choose what they will reject, what they will receive, and what they will obey. Some precepts of the holy Gospel, therefore, that would mortify their sinful passions, that would condemn their errors, and enlighten the darkness of their hearts, that affect not to understand, or else think them of little importance; and, perhaps, not applicable to their case. They care for none of those things," while others which impose no restraint, which require no sacrifice, and no self-denial, are heard with complacency, and obeyed with cheerfulness. When the failings and transgressions of their neighbour, also, are referred to the laws of religion, then the Almighty is made to speak as the God of vengeance, in lightning and in thunder; but when their own are considered, if any be acknowledged, he is supposed to whisper compassion and forgiveness, in the accents of a merciful father, "that pitieth his children, and remembereth that they are dust."

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"§4. Corruption and Abuse of sinful Principles.

"It is easy to perceive the corruption and abuse to which such sinful principles would lead. Instead of "casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ," which it is our duty to do, we bring the truths of his holy Gospel into captivity to the selfish passions and grovelling pursuits of the world. Instead of fashioning our lives and conversation agreeably to the precepts, admonitions, and commands of divine wisdom, we presumptuously attempt to change, or mutilate the Word of God, till it might, in some measure, suit our own sentiments and conduct; and till it might allow us to

slumber

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slumber on in our present state, without being roused by the rebukes of conscience, or the terrors of eternity.

"Thus may the pure and holy system of Christian faith and Christian practice be contaminated in all its parts; and thus may individuals either neglect, or transgress, as occasion requires, almost every law, which the Son of God has laid down." If such laxity of principle and conduct be once admitted, it is easy to perceive, that human frailty and corruption could not well claim a greater licence for the indulgence of sinful passions and pursuits."— P. 43.

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The form prescribed for self-examination is exceedingly good, the notes upon the whole service, and the private prayers which follow are written in the spirit of calm and Christian devotion. The whole is sufficiently concise, without omitting any important considerations. We recommend this Manual strongly to all, particularly to the congregations which are composed of those who move in the higher circles of life, and are frequently ignorant of the true principles and tendency of the Christian religion; from which circumstance it too often happens that when they begin to think seriously of their unchristian state, they fly for succour to the opposite extreme of fanaticism, and become too easy a prey to the designing cant of the puritanical party. We trust that Mr. Hewlett's book will have the circulation which it deserves: in his own chapel, when preached in the form of Sermons, the effect of his exhortation was very. powerful.

ART. X. Legend of Iona, with other Poems. By Walter
Paterson. 8vo. 352 pp.
12s. Edinburgh, Constable;
London, Longman. 1812.

a very

fair

THIS Poem is written in direct imitation of the style of W. Scott and as an imitation it must be allowed to have proportion of merit. Mr. Paterson is both an elegant and a pretty Poet, too fond however of those little concetti, which, in the eyes of an English reader, seem only to excite a smile. The story of the Legend of Iona is not devoid of interest, and may be read with pleasure. The miscellaneous Poems are more original than the tale; as a specimen of Mr. Paterson's powers, we shall select a few lines at the close of the "Holm-Glen," descriptive of a hermit of ancient days, and of the wonders of his cell.

"His harp, that erst had cheered his happier years,
Yet weaned his drooping age from half its tears;

Till, when subdued with age's last decay,
No more his fingers could its spirit sway,
Upon that sacred bough he hung its strings,
Where now the ivy-shade so closely clings:
And it is said that still the tree retains
The spirit of his harp's enchanting strains;
For oft when evening's feeble tints decay,
The nighted traveller, on his homeward way,
As o'er the Garple's ivied bridge he hies,
While the cold sweat-drops on his temples rise,
Hears the soft tones of music round him flow,
Winding the mazes of the glen below;
And charmed alike with pleasure and with dread,
Stands like a statue till the notes are fled,

Then homeward hies, with eager haste to tell

His wondrous stories of the Hermit's Cell." P. 200.

ART. XI. The Eden of Imagination. By J. H. Reynolds. Cawthorn. 1814.

THERE is a felicity in the title of this Poem that cannot but afford pleasure: we call up with it a thousand recollections and anticipations, and Fancy falls zealously to work to embody

"Such sights as youthful poets dream

On summer eves by haunted stream."

Something, in fact, more agreeable to our own ideas of a ter restrial paradise, than we imagine our Poet is about to present us with as Cowley sweetly observes,

"Phansie, wild dame, with much lascivious pride,
By twin-chamelions drawn, does gaily ride;

Her coach there follows, and throngs round about
Of shapes and airy forms an endless rout.
A sea rowls on with harmless fury here;
Straight 'tis a field, and trees, and herbs appear.'

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And on reading the Poem we found our first feelings correct. This "Eden" may be to Mr. Reynolds a very delightful spot, all that in imagination even he could hope for, but to us it is but a dull, melancholy place, to which even the harmony and delicacy of his numbers cannot reconcile us: so much indeed do we question its congeniality with the feelings and habits of the world, that we doubt, after this specimen of his ability, if any of our flourishing gentlemen of the hammer would be inclined to employ him to furnish a descriptive advertisement of some "de

lightful

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