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the Christian, but do we exhibit them to the world? We acknowledge the dangers and temptations of the world, but do we in reality fly from them? If not, what is the reason? this assuredly, and no other than this, that we attain not, in the first instance, those Christian principles which are the only lasting foundation for a corresponding conduct. We are neither humble as to ourselves, nor reverential towards God; neither faithful to Christ, nor affectionate to man; and hence we fall de

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structively short of the duties which those dispositions would certainly inspire. We have no just conceptions of the reasonable service' of true Christianity, and therefore do not pursue it. We regard not, as we ought, the example that is before us, and therefore do not follow it. Above all, we seek not from above those

first, second, and third Sundays after Epiphany. In the fifth sermon the Christian is shewn in his avoidance of the world, a term liable to much misconception, but judiciously explained and interpreted by Mr. Hoare, who shews that it is a governing principle of the Christian to renounce the authority, the taste, and the law of the world, and to study the peculiarly Christian graces of humility and charity. But it is the happiness and solace of a Christian in the world, to have his appropropriate employment, the ends of which are stated in Sermon VI. to be the glory of God, the benefit of mankind, and personal improve-transforming and renewing' influences of ment, and in the pursuit of these ends the Christian observes duties of an active kind, which are consistent, conscientious, benevolent, and temperate, and duties of a passive kind, which are devotional, cheerful, and affectionate. This perfection is not as many would imagine unattainable; the pursuit of it may not be delayed, nor may the necessary aids and means of grace be neglected. There is another view of the subject taken in the seventh Sermon, in which the Christian is described as a Christian in the world, proving his principles by his practice, without a vain ostentation upon the one hand, or a pusillanimous shame upon the other; cultivating the two great principles of peace, which are founded in the character of man and in the character of God, and adhering to the practice of peace, "to the utmost of his power by entire forbearance, by positive acts of Christian cha rity, and by a general cultivation of the arts of peace," and thus securing to himself the rewards of peace. The substance of these three discourses is thus briefly recapitulated:

"Learn we generally the necessity of Christian principles in order to the production of Christian practice. We commend peace but do we preserve it? We praise the active and the passive virtues of

divine grace by which alone we can be enabled to fulfil our known and acknowledged duties. We forsake the arm of Omnipotence, and of necessity fall powerless to the ground. Let us then, my brethren, fly with earnestness to the only refuge, either from the guilt or from the force of our sins. Let us apply to that divine Saviour, who alone has power to forgive us all that is past; and to his Holy Spirit, whose is understanding, whose is strength; who can alone impart the strength to suffer, or the will to serve, and from whom proceed all holy desires, all good thoughts, and all just works.' Under his guidance may you go forth with renewed powers to every allotted work. Go, my brethren, and prove the riches of divine grace; put on the whole armour of God, and so achieve the all important victory. Boldly say, “ the Lord is my helper, I will not fear what flesh can do unto me.'" P. 181.

Sermon VIII.

The last view

which is taken of the Christian character is that which is exhibited in

death, for which the Christian is shewn to prepare himself in a spirit of faith humble and watchful, of obedience and constant persever

ance.

in the awful moment of dissolution The hope which he cherishes is described not with enthusiastic fervour, but with the chastened earnestness, which is more appropriate to the contemplation of the mysterious glory which shall be revealed.

"And what, my brethren, is that one

additional circumstance of all the most mysterious, yet most consolatory? I allude

to the never ending duration of heavenly joys. But I desist from a feeble enlargement on that, which, after all, defies the power of human description. And, instead of vainly endeavouring to measure what is boundless, and to fathom eternity, let me, in conclusion, turn your attention to what is practical and of ordinary application. I desire to impress it again and again on your minds, that these animating descriptions are given to us in Scripture, not to inflame the imagination, but to teach and correct the heart; not to transport us in a moment of fancied elevation beyond the bounds of space and time, but to accompany us to our most ordinary scenes of life, to control our daily thoughts, and in

fluence our most active habits. They are intended habitually to turn our minds from earthly things to heavenly: to shame us out of our regard to the painted and perishing idols of this world, and to fix us to what is substantial, eternal, and divine. Above all, they are intended to direct us to the power and coming of our Lord Jesus Christ, and to exalt our views of that great Being who once came as a humble sojourner on earth to minister to all, and to die for all; and who shall appear the second time without sin unto salvation. And great as the manifestation of his power will be, when he shall subdue all things to himself; perhaps to the eye of faith that is scarcely less a triumph, which is now visible upon earth, when a single soul in the near prospect of dissolution, and with all the weakness and languor of mortal decay is still upheld by the present power of divine grace, is enabled to pierce the darkness of the shadowy vale; stedfastly to look up, and by faith behold the glory which shall be revealed." P. 205.

The subject is followed up by an affecting account of the death and character of the wife of the Rev. J. W. C, initials which it would not be difficult to decypher, even if the lady's excellence had been less distinguished, and by Izaac Walton's description of the death of Hooker, a picture which cannot be too often presented to the Christian's medita

tion.

This is the substance of Mr. Hoare's Sermons: the Discourses are adapted to particular occasions, and are intended to shew the method of attaining the character, which is

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vent.

Our Lord is appropriately represented as the subject, 1. of prophecy, before Moses, under Moses, the prophets, and the Baptist: 2. of history, in which the glory of God is illustrated by the fulfilment of prophecy, and the substance of religion is displayed in the person and office of the Redeemer; and 3. of universal observation, in the offer of the Gospel to all nations, in its adaptation to all hearts, and in its final manifestation to the whole world.

That the Gospel is adapted to all hearts, that it is worthy in every age and place to repair the disorders of our nature, to remove and relieve the necessities and infirmities of mankind, to satisfy their religious curiosity, to elevate and controul their affections, to make them happier, and wiser, and better, is one of the strong evidences of its divine origin and authority, since none but He that made and knows the heart of man, could be the author of a religion which should be adapted to the state of men in all quarters of the globe.

The same evidence is not, however, conveyed in the experience of individuals, which may be resolved into feelings of enthusiasm, although it is practically necessary for our present comfort and future salvation, that the doctrine of our religion should be personally applied and improved: and among some expressions which will bear revision and amendment, and may be mistaken for the phraseology of a system which Mr. Hoare does not uphold, it is truly observed: "It is in the adaptation of Christian doc

trine to the heart, that it becomes a true blessing, and in its general application to all hearts, that it becomes an universal blessing."

Discourse II.-Season of Lent. The sorrow of the world worketh death; but godly sorrow, considered in its object, sin; in its principle, a just knowledge of God; and in its author, the spirit of God; produces true repentance, which is different from contrition as the effect from the cause, and which is distinguished by various signs and characters enumerated by the Apostle, and is persevering and finally blessed.

Discourse III.Good Friday. The cross and sufferings of Christ were inconceivable (ayer, as they were called in the ancient liturgies) sacrificial and exemplary. Rejected and despised by Jews, Greeks, in fidels, sinners, and men of worldly minds and affections, they demonstrate their power in the sword, by exalting their conceptions of God, and by exciting an abhorrence of sin, and they establish the practice of holiness, by proposing to view the mercies, the example, and the recompence of the cross.

Discourse IV.-Easter day. The fact of the resurrection is indisputable, or as the late Bishop Watson judged, the most indisputable in all history, the truth and certainty of all whose records would be involved in its disproof. As the son of man, Christ was capable of exaltation, and this exaltation consisted in his resurrection, in his ascension, and the religious worship which has been paid to him in the Church. In his state of glorious exaltation he dis. penses life, he delivers laws, he forgives sin, and executes judgment: and the end of this his exaltation has been the glory of God, and abundant results to mankind, in increase of faith, hope, and joy. The substance of this Sermon is taken from Sherlock's Four Discourses on Phil. ii. 6-11. which do not, however, justify the interpretation of oux

αρπαγμον ηγήσατο, by " regarding not," an interpretation which Mr. Holden, in concurrence with the best commentators, has conclusively disproved.

Discourse V.-Whit Sunday. The name of the Comforter or Paraclete, as it is explained by Barrow, properly signifies the Advocate, and it is his office as advocate for Christ with man, to fulfil his promise, exhibit his power, reveal his doctrines, and as the advocate for the Church to convey both ordinary and extraordinary gifts. This office of the Holy Spirit is perpetual, in respect of his doctrines, his ordinances, and his application to the circumstances of each believer: and hence may be learned the proper nature of the Holy Spirit, and the true end of all his gifts, and the means on our part, by which they may be cherished, and by which they may be lost.

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"Are we neglecting the means of grace? forsaking the assembling of ourselves together, despising the ministry of the word, the grace of the sacraments, the returns of public or private prayer? Then are we unmindful of the Apostolic prohibition, Quench not the Spirit.' Are we harbouring impurity in that which should be the temple of the Holy Spirit? Then do we incur the awful threat, If any man defile the temple of God, him shall God destroy. Are we indulging sinful anger, pride, or selfishness? Then do we 'grieve the Holy Spirit of God, whereby we are sealed unto the day of redemption.' The presence of the Holy Spirit is justly and beautifully represented of old, as a tender and delicate thing.' Strong indeed it is as the rushing wind' to scatter away the mists of corruption from the soul, and devouring as the fire to the dross of vanity and pride but free in its movements, if repelled, as the yielding element we breathe, and like the little spark, requiring the utmost care and calmness to nurse it into a flame.

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"Instead then of vainly asking with Nicodemus, How can these things be?" let it be our wiser choice with another and still more humble enquirer to say, 'Be it unto me, according to thy word.' Whilst some are awaiting the time of conversion according to what they imagine to be the

secret purpose or decree of God, let us boldly follow his revealed commands. And, whilst by others it is questioned whether faith must precede prayer or prayer faith; whether we are first to ask that we may receive the Spirit, or whether the Spirit first enables us to ask, let the prayer of deep humility, fervent desire, and instant obedience be formed on our lips. Thus shall we have the Spirit we implore; for God shall give his Holy Spirit to them that ask him." P. 328.

Such is Mr. Hoare's method of enforcing Christian practice upon Christian principles both in his Sermons and in his Discourses. The outline of his argument, and the spe

cimens of his composition, which

have been laid before the reader are sufficient to prove, that there is no peculiarity in the volume which calls for censure. There is very little of peculiar phraseology; there is nothing of peculiar doctrine, no mention of regeneration distinct from baptism, no allusion to any justification, which is not held in common by all the clergy of the Church of England. There is no reference to any but the best writers, Hooker, Barrow, and Sherlock, and if he has not caught the copious phrenzy of Barrow, or the polished elegance of Sherlock, Mr. Hoare has at least studied with good effect the writings of Hooker. And though it is still difficult, upon a review of the whole volume, to determine what subjects are here treated, which are not elsewhere treated with the full and distinct consideration which they deserve, they have the merit which belongs, and which we are persuaded will ever belong to the Clergy of the Church of England, the merit of enforcing Christian practice upon Christian principles.

Illustrative Replies in the Form of Essays, to the Questions proposed by the Right Reverend Herbert

: Marsh, Lord Bishop of Peter.
borough, to Candidates for Holy
Orders; in which his Lordship's
Interrogations on Redemption,
Original Sin, Free Will, Justifi-
cation, Everlasting Salvation,
Predestination, Regeneration, Re-
novation, and the Holy Trinity,
are shewn to be constructed from
the Holy Scriptures, and the Ar-
ticles of the Church of England.
8vo. 154 pp. Rivington.
THIS work is understood to be the
composition of a layman; but we
have no hesitation in pronouncing it
decidedly superior to the clerical
pamphlets which the Bishop of Pe-
terborough's Examination Questions
have called forth. There is a mo-
deration, distinctness, and accuracy
throughout the whole, which would
be creditable to an experienced di-
vine; and it may be consulted with
doubts upon the subject which it
advantage by all who entertain

discusses.

former pages to the subject of the Having devoted so many of our volume before us, we must refrain from entering into any fresh details; but we should neither have complied with our own sense of what is excellent anonymous author, if we right, or have done justice to the had failed to notice and recommend his Illustrative Replies.

taken as a fair specimen of the geThe chapter on Free Will may be neral merits of the publication. Our readers are referred for the

Questions to the twenty-fourth
Number of this Journal, in which
they appeared at full length. The

lowing terms :-
answer now suggested is in the fol-

"OF FREE WILL.

"IF the will of man was not free, the mind would be in one of the following states; either with an undeviating deterdetermination to evil; or hurried with mination to good; with an undeviating violence from one to the other. Each individual is conscious that his own mind is

in neither of these conditions: and experience and observation tell us that no other individual is so directed. Indeed to think the mind subject to the last condition, would be to suppose that an all-wise and merciful Creator had brought it into life for the sole purpose of rendering it miserable by driving it to opposite extremes, in direct opposition to the order and regularity observable throughout the universe.

"Thus man would be deprived of the freedom of his will, and would be reduced to a passive agent not responsible for his deeds, which at once destroys the necessity of religion, and turns the whole Christian scheme into an useless delusion. To this deduction the light of reason easily leads us, and we shall find that it is upheld by revelation; which not only unequivocally declares the freedom of the will, but assures us that our Heavenly Father will foster and assist it by the Holy Spirit, when we exert that ability in the pursuit of good.

"I shall endeavour to avoid the inextricable labyrinths into which the subject has been carried by men who have wildly confused with it the providence of God, endeavoured to reconcile it with the prescience of the Almighty, or denied the possibility of its existing with that attribute of the Deity, by first shewing from Holy Writ, that the freedom of the will is there clearly declared to exist. Secondly, by shewing that the free will of man is excited, influenced, and assisted by the Holy Spirit, when exerting itself towards good.

"First.

When our blessed Lord had silenced the priests and the elders of the Jews, who demanded of him whence he derived the authority by which he taught the people, he proceeded to intimate to them by a severe parable,' their rejection from, and the acceptation of the Gentiles into, the Gospel Covenant. In this parable our Saviour unequivocally, though perhaps without the specific intention, declared the freedom of the will.

"A certain man had two sons, and he came to the first and said, Son go to work to-day in my vineyard. He answered and said, I will not, but afterward he repented and went. And he came to the second and said likewise, and he answered and said, I go, Sir, and went not, whether of them twain did the will of his Father *? In the first instance the Gentiles are said to have disobeyed the summons of God, but to have afterward repented and obeyed; in which they exerMatt. xxi. 28.

cised both the power of assent and of dissent. In the second instance the hypocritical character of the Jews is severely depicted, by the ready declaration of intended obedience, and the deceitful mode of disobedience, which equally implied their freedom of will. So closely does the parable bear on the point, that, the freedom of choice of nations, and their descendants, in accepting or rejecting the offer of their God, is figured under the same free will with which children obey or disobey the commands of a father. It cannot be supposed that our blessed Saviour would have used a similitude and language, the nreaning of which will not admit of dispute, if there had not existed in man a will free to accept or reject.

"But on general principles this freedom of will is found to exist. From the state of man on this earth being a state of trial, in which he is subject to temptation, and which would not be of any avail if the will was not at liberty: from the system of threats and promises contained in the Gospel, which would be mere sounds, if those to whom they referred were not free, to accede to the terms of the promises, or to avoid the conduct which would subject them to the penalties contained in the threats. From all the exhortations to repentance, diligence, watchfulness, all of which infer free will; in a word, from the whole system of the Christian covenant. But the corruption of our nature, transmitted to us by our first parents, and the yielding in our early years to the tide of our passions, have so weakened the powers of the mind, that man, without the assistance of God, cannot turn and prepare himself by his own natural strength, to faith and calling upon God*..

"Under the Mosaical dispensation we find our Heavenly Father mercifully calling the perverse and wicked Israelites to turn from their evil ways; • Cast away from you all your transgressions, whereby ye have transgressed, and make you a new heart and new spirit, for why will ye die, O house of Israel? for I have no pleasure in the death of the wicked, but that the wicked turn from his ways and live; turn ye, turn ye from your evil ways, for why will ye die, O house of Israel +?' Here, is not only freedom of the will implied, but assistance, if the will was prepared to repent and obey. We who live under the

* Art. X.

+ Ezek. xviii. 31, 32. xxxiii. 11.

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