him with folly, and contrasting his fate with that of his elder brother, who was now living in affluence and honour at a neighbouring court. To him he repairs; but, disgusted at the coldness of his reception, quits his house in anger, and retires to a small estate which he purchases with his fortune, improved rather than impoverished by the prudence with which he had regulated his expenditure. In this house he receives a literary man, whom he accidentally met with as a lecturer on poetry at Vienna, and whose principles so delighted, whilst his misfortunes, though but the too common ones of men of letters, interested him in his behalf, that previous to his disgrace, he had invited him to reside with him at the electoral court, which he was prevented from doing, by the double misfortune of his own removal, and of the poor old philosopher's temporary imprisonment in the capital of the empire, for having, in his lectures, delivered sentiments too favourable to liberty, and inculcated them on the mind of his young friend, greatly to the displeasure of the imperial court, and of the electoral ambassador, to whose suite Augustus was attached. There is much good painting in this character, and sage are the lessons of wisdom and experience, which he reads to his benefactor and his friend, though we can make but a single extract from them.

"In regarding the invariable character of the general mind, it is easy to perceive the necessity of exercising those arts, which, I am aware, all that are sensible of the true dignity of virtue, look down upon with indignation; it is, however, this happy forbearance, this wise condescension of mind, which has advanced civilization to its present state. The route to perfection, on all occasions, is long and winding even to individuals; the cumbrous march of nations is necessarily slower. Those who have with an intuitive glance comprehended the whole system of existing error, and all the true interests of mankind, have risen like yourself, and imagined that the discovery, when told, would be adopted, or, at least, applauded. Their efforts have, however, withered like the immature bloom of natural productions; but minds of a less vigorous grasp, comprehending only the local institutions of evil, and labouring to impregnate them with the mild principle of gradual decay, have been the chief benefactors of mankind; men of uniform virtue, without the enthusiasm of genius, constant to their benevolent intentions, and patient in the endurance of contradiction. Your ambition has been too great to be successful; your virtue too pure ever usefully to second its attempts. You have continued too long in the closet of abstraction to arrive to any considerable honours or influence, the common rewards of qualities such as the open world alone can generate, such

as groveling deference can alone bring to perfection. Had you mingled more freely with the world—had you known how, by timely deference, to advance your own interest without lessening your own inward dignity by servility, you might have rendered those your friends who have now hunted you into obscurity; you might have advanced to power, and realized some portion of the good which you have always intended." [pp. 274-276.]

To the friendly attempts made by this faithful friend, to induce him again to embark on the tempestuous sea of public life, taught by experience how to avoid the errors into which his love of ideal excellence had led him, Augustus opposed a firm resistance, determined to spend the remainder of his days in the calm of a lettered retirement. This comparative solitude is first sweetened by the arrival of the friend, to whom he had been early and warmly attached, and whose history forms an interesting episode, illustrative of the mischievous effects of solitary and abstruse study, and the indulgence of a restless habit of roving from place to place, upon the mind and character. But a still higher charm is soon imparted to it, in the nameless enjoyments of domestic life; our ambitious student uniting himself to a lady, to whom, as the kind benefactress of a deserving object, he was accidentally introduced, during the existence of his hopeless and aspiring passion for Olympia, compared with whose acquirements and attractions hers were of too unimposing a character to awaken in such a mind other love than that which is the offspring of reflection and esteem; slow in its growth, but often more durable in its existence, and productive in its fruits of happiness and peace. These Augustus experienced in a happy measure, whilst he is represented as cultivating with his two friends, the various branches of useful literature with eminent success, honoured by his countrymen, and happy in himself; his exalted views of ideal excellence beneficially operating on his well regulated pursuit of that which is attainable, even as the world is constituted around us. The fate of his family we scarce can glance at, His father's selfish ambition, for it was but the aggrandisement of himself in his children which he sought, degenerates into avarice and the meanest parsimony; but he is well nigh ruined, and quite broken hearted, by the artifices of his son Charles, the villain of the piece, thriving by pursuing the crooked policy, and hollow blandishments of the world. The youngest strives in vain to stop this ruinous career; but, involved in debt,he flies to the West Indies to avoid disgrace; and returns,

after some years, ruined in health, to die in the arms of Augustus, for whom he discovers some traces of brotherly affection.

Such is the tale, which is rendered the vehicle of conveying much useful instruction and admonition to young persons of a studious habit, or an ambitious turn of mind. It may teach the enthusiast, who has taken his notion of the world exclusively from books, that he has much to learn, and to unlearn, ere he can get forward in that world, or even mingle, advantageously to himself, with those who have the greatest influence in it. It will shew, that ambition to be successful, should possess those requisites for success which are not to be acquired in the study, but by mingling in the busy scenes of life, and studying the characters of men as they appear in action there. The comforts of domestic life; the advantages of female society, in rubbing off the rust, and correcting the abstract notions of the mere scholar; are also advantageously exhibited, and will not be neglected by those who are really wise, beyond being so in their own conceit. On the whole, we ourselves have been much pleased with the tale; the characters of which are well drawn, though the incidents are, perhaps, so placed in that middle region, between the witcheries of romance, and the probabilities of real life, as to be deprived of much of the attraction of either extreme. The style too is evidently that of a person much more accustomed to think than to write; yet, with nothing harsh or repulsive about it, the removal of a few verbal repetitions, the result of inexperience in literary labours, would render it pleasing, if not attractive.

Sermons adapted for Parochial and Domestic Use. By the late Rev. J. P. Hewlett, M. A. Chaplain of Magdalen and New Colleges, and Curate of St. Aldates, Oxford. pp. 432. London. 1821. Simpkin and Marshall.

A plain discourse on Confirmation, addressed to young persons in humble life. By the same Author. Oxford. 1821. Hinton.

18mo.

pp. 14.

HOWEVER much we might have been disposed to investigate the merits of these sermons with the eagle eye of criticism, the facts stated in the advertisement prefixed to the volume, would completely have disarmed us. Their author has passed beyond the reach of human censure and

applause, and we cannot but feel how worthless our opinion of his labours must appear, could he be made acquainted with it, to one who has already heard the Well done, good and faithful servant, of his approving Lord, and entered on the actual enjoyment of his eternal recompense. But these sermons "have been, under the divine blessing, instrumental in turning many from the error of their ways unto the living God, and of encouraging sincere Christians to persevere amidst the difficulties and the trials which attend their course." They have, therefore, been honoured with tokens of approbation, which must infinitely surpass, in the esteem of every correct and pious mind, the highest enconium that could be uttered from the tribunal of earthly criticism. That they are not perfect compositions,-that they may have many defects as literary productions, is allowed, and accounted for by the circumstance, that "they were composed during the short intervals of leisure from the numerous pastoral and ministerial duties in which the writer was almost incessantly engaged, and without the remotest idea of their ever being offered to the notice of the public in their present form." But whatever deficiencies they may present to the of a critical reader, or the man of taste, these sermons have been useful-have been honoured as instruments in the hand of the Holy Spirit, of producing effects on the present characters and immortal destinies of men, such as many sermons distinguished by profound learning and classic elegance have failed to accomplish,because not impregnated with those principles of evangelical truth and holiness which are the life and soul of these compositions, as they ought to be of all addresses from the pulpit. Sermons, in our opinion, cannot be too plain in their style-too distinct and unequivocal in their statements of truth and duty-too simple and familiar in their illustrations or too ardent and affectionate in their expostulations and appeals. Preachers may give their hearers credit for knowing and feeling much more than they really do, and may be intent upon leading them forward to high attainments in the abstruser and more difficult parts of the Christian system, while they are shooting over the heads of by far the greater part of their congregation, who have need to be taught what are the first principles of the oracles of God.

eye

We have a fine specimen of that full and lucid statement of the truth, and that affectionate appeal to the conscience which we so much admire and recommend, in the first serVOL. V, No. 9.

I

mon of this interesting volume. The subject is "consideration and prayer."

"Ah! it is a vain, trifling, worthless world that we live in! and yet how does it press upon our time, and thoughts, and affections, and plead for attention, as if its cares, and riches, and pleasures, and pursuits, alone deserved our regard, and the things of another world were not worth a thought; and how are silly mortals hurried along with the delusion! else, why those pleas for disregard of God and religion which we so frequently hear; "I have no time to be religious, no time for prayer, no time to read the Bible, or attend public worship; I have so many engagements that must be attended to, I have food and raiment to seek, a family to provide for." Oh! let me beseech you, be not led away with pleas like these; they will never, never be allowed as any excuse for your inconsideration, your inattention to religion, when you come another day to stand before the judgment seat of Christ. It is right, very right, that all these things should be attended to: the word of God commands you to labour diligently, and not to be slothful in business; and religion neither requires nor allows you to neglect them; but the concern of another world must be minded too, must have the first and chief place in your time, thoughts, and affections; or else, though you may be rich and gay, and respected in this world, for a few short years, (perhaps less,) you must at last appear before God in everlasting poverty, misery, and contempt. However highly you may now think of the things of this world, be assured, when death and judgment shall open your eyes, you will behold them as altogether nothing, and lighter than vanity; and the things of God and religion, which you now despise or lightly esteem, will appear the only things worthy the care and pursuit of an immortal soul. Oh! then, be persuaded now for a moment to consider these things in the same point of view in which you must very shortly contemplate them; and let them have their proper influence on your hearts and lives. The Lord our God is one Lord; infinite, supreme, and eternal in his dominion; we are his creatures, made by his power, and dependent upon his bounty; hence he demands the love of our hearts, and the labour of our hands. This is the first grand truth of revelation, and of the Christian ministry. The second is, we are apostate creatures, rebels against God, refusing the obedience we owe him, daily violating his laws, and in habitual enmity against his perfections and government; in consequence of our apostasy from God we are ruined miserable creatures, exposed to the just weight of his vengeance, under the dominion of sin and Satan, under sentence of everlasting condemnation, without either the ability to effect, or the inclination to attempt, our rescue. Wretched state! but we have a message of mercy to deliver unto you; "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." Here then is the news of salvation for ruined man; a