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additional circumstance of all the most sketched in the Sermons. It would mysterious, yet most consolatory ? I allude seem, therefore, that in Mr. Hoare's to the never ending duration of heavenly judgment, the principles and the joys. But I desist from a feeble enlargement on that, which, after all, defies the Pro

practice of a Christian may be sepapower of human description. And, instead rately treated, in opposition to the of vainly endeavouring to measure wbat is popular opinion, that exhortations bonndless, and to fathom eternity, let me, to repentance without reference to in conclusion, turn your attention to what faith, constitute, what is insidiously is practical and of ordinary application. and invidiously called moral preachI desire to impress it again and again on ing

ing. your minds, that these aniinating descrip. ** tions are given to us in Scripture, not to

Discourse I.--The Season of Adinflame the imagination, bat to teach and

and vent. Our Lord is appropriately

vent. Ou correct the heart; not to transport us in a represented as the subject, 1. of moment of fancied elevation beyond the prophecy, before Moses, under bounds of space and time, but to accom- Moses, the prophets, and the Bappany us to our most ordinary scenes of tist: 2. of history, in which the life, to control our daily thonghts, and in

glory of God is illustrated by the fluence our most active habits. They are intended habitually to turn our minds from

fulfilment of prophecy, and the subearthly things to heavenly: to shame us stance or renglon iso, P

stance of religion is displayed in the out of our regard to the painted and pe- person and office of the Redeemer; rishing idols of this world, and to fix us to and 3. of universal observation, in what is substantial, eternal, and divine, the offer of the Gospel to all naAbove all, they are intended to direct us tions, in its adaptation to all hearts, to the power and coming of our Lord

and in its final manifestation to the Jesus Christ, and to exalt our views of that great Being who once came as a hum

whole world. ble sojourner on carth to minister to all. That the Gospel is adapted to all and to die for all; and who sball appear hearts, that it is worthy in every age the second time without sin unto salva- and place to repair the disorders of tion. And great as the manifestation of our nature, to remove and relieve his power will be, when he shall subdue the necefsities and infirmities of all things to himself; perhaps to the eye of faith that is scarcely less a triumph, which

mankind, to satisfy their religious is now visible upon earth, when a single

curiosity, to elevate and controul soul in the near prospect of dissolution, their affections, to make them bapand with all the weakness and languor of pier, and wiser, and better, is one mortal decay is still upheld by the present of the strong evidences of its divine power of divine grace, is enabled to pierce origin and authority, since none but the darkness of the shadowy vale; sted. He that made and knows the heart fastly to look up, and by faith behold the

of man, could be the author of a glory which shall be revealed," P. 205.

e religion which should be adapted to The subject is followed up by an the state of men in all quarters of affecting account of the death and the globe. The same evidence is character of the wife of the Rev. not, however, conveyed in the exJ. W. C , initials which it would perience of individuals, which may not be difficult to decypher, even if be resolved into feelings of enthuthe lady's excellence had been less siasm, although it is practically bedistinguisbed, and by Izaac Walton's cessary for our present comfort and description of the death of Hooker, future salvation, that the doctrine of a picture which cannot be too often our religion should be personally presented to the Christian's medita. applied and improved : and among tion.

some expressions which will bear This is the substance of Mr. revision and amendment, and may Hoare's Sermons: the Discourses be mistaken for the phraseology of are adapted to particular occasions, a system which Mr. Hoare does not and are intended to shew the method uphold, it is truly observed : “ It is of attaining the character, which is in the adaptation of Christian doc

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trine to the heart, that it becomes a apararmos nyno ato, by " regarding true blessing, and in its general ap- not,” an interpretation which Mr. plication to all hearts, that it be. Holden, in concurrence with the comes an universal blessing.” best commentators, has conclusively

Discourse II.-Season of Lent, disproved. The sorrow of the world worketh Discourse V. - Whit Sunday. death; but godly sorrow, considered The name of the Comforter or Pain its object, sin ; in its principle, a raclete, as it is explained by Barrow, just knowledge of God; and in its properly signifies the Advocate, and author, the spirit of God; produces it is his office as advocate for Christ true repentance, which is different with man, to fulfil his promise, exfrom contrition as the effect from hibit his power, reveal his doctrines, the cause, and which is distinguished and as the advocate for the Church by various signs and characters enu- to convey both ordinary and extramerated by the Apostle, and is per. ordinary gifts. This office of the severing and finally blessed.

Holy Spirit is perpetual, in respect Discourse Ill. Good Friday of his doctrines, his ordinances, and The cross and sufferings of Christ his application to the circumstances were inconceivable (@yowatot, as they of each believer : and hence may be were called in the ancient liturgies) learned the proper nature of the sacrificial and exemplary. Rejected Holy Spirit, and the true end of all and despised by Jews, Greeks, in. his gifts, and the means on our part, fidels, sioners, and men of worldly by which they may be cherisbed, minds and affections, they demon- and by which they may be lost. strate their power in the sword, by exalting their conceptions of God, " Are we neglecting the means of and by exciting an abhorrence of grace? forsaking the assembling of oursin, and they establish the practice selves together, despising the ministry of of holiness, by proposing to view

the word, the grace of the sacraments, the the mercies, the example, and the

returns of public or private prayer? Then

are we upmindful of the Apostolic prohirecompence of the cross.

bition, “Quench not the Spirit.' Are we Discourse IV.-Easter day. The harbouring impnrity in that which should fact of the resurrection is indisput-, be the temple of the Holy Spirit ? Then able, or as the late Bishop Watson do we incur the awful threat, “ If any judged, the most indisputable in all man defile the temple of God, him shall history, the truth and certainty of God destroy. Are we indulging sinful all whose records would be involved

anger, pride, or selfishuess? Then do we

grieve the Holy Spirit of God, whereby in its disproof. As the son of man,

We are sealed onto the day of redemption: Christ was capable of exaltation,

The presence of the Holy Spirit is justly and this exaltation consisted in his and beautifully represented of old, as a resurrection, in his ascension, and tender and delicate thing.' Strong indeed the religious worship which has been it is as the rushing wind' to scatter away paid to him in the Church. In his the mists of corruption from the soul, and

devouring as the fire to the dross of vanity state of glorious exaltation he dis.

and pride: but free in its movements, if penses life, he delivers laws, he for

repelled, as the yielding element we gives sin, and executes judgment: breathe, and like the little spark, requir. and the end of this his exaltation ing the utmost care and calmness to nurse has been the glory of God, and it into a flame. abundant results to mapkind, in in- “ Instead then of vainly asking with crease of faith, hope, and joy. The

Nicodemus, How can these things be?"

let it be our wiser choice with another and substance of this Sermon is taken

still more humble enquirer to say, “Be it from Sherlock's Four Discourses on

unto me, according to thy word. Whilst Phil. ïi. 6-11. which do not, how, some are awaiting the time of conversion ever, justify the interpretation of oux according to what they imagino to be the

secret purpose or decree of God, let us ; Marsh, Lord Bishop of Peter. boldly follow his revealed commands. borough, to Candidates for Holy And, wbilst by others it is questioned

Orders ; in which his Lordship's whether faith must precede prayer or

Interrogations on Redemption, prayer faith ; whether we are first to ask that we may receive the Spirit, or whether

Original Sin, Free Will, Justifi. the Spirit first enables us to ask, let the

cation, Everlasting Salvation, prayer of deep humility, fervent desire, Predestination, Regeneration, Reand instant obedience be formed on our novation, and the Holy Trinity, lips. Thus shall we have the Spirit we

are shewn to be constructed from implore; for • God shall give his Holy

the Holy Scriptures, and the Ar. Spirit to them that ask him.”” P. 328.

ticles of the Church of England. Such is Mr. Hoare's method of 8vo. 154 pp. Rivington. enforcing Christian practice upon

This work is understood to be the Christian principles both in his Ser

composition of a layman ; but we mons and in his Discourses. The

have no hesitation in pronouncing it outline of his argument, and the spe

decidedly superior to the clerical cimens of his composition, which have been laid before the reader are

pamphlets which the Bishop of Pe

terborough's Examination Questions sufficient to prove, that there is no

have called forth. There is a mopeculiarity in the volume which calls

deration, distinctness, and accuracy for censure. There is very little of peculiar phraseology; there is no.

throughout the whole, which would

be creditable to an experienced dithing of peculiar doctrine, no men

vine; and it may be consulted with tion of regeneration distinct from baptism, no allusion to any justifi.

advantage by all who entertain

doubts upon the subject which it cation, which is not held in common by all the clergy of the Church of

discusses.

Having devoted so many of our England. There is no reference to any but the best writers, Hooker,

former pages to the subject of the Barrow, and Sherlock, and if he

volume before us, we must refrain has not caught the copious phrenzy

froin entering into any fresh details;

but we should neither bare comof Barrow, or the polished elegance of Sherlock, Mr. Hoare has at least

plied with our own sense of what is studied with good effect the writings

right, or have done justice to the of Hooker. And though it is still

excellent anonymous author, if we

had failed to notice and recommend difficult, upon a review of the wbole ;

his Illustrative Replies. volume, to determine what subjects

The chapter on Free Will may be are here treated, which are not else

taken as a fair specimen of the gewhere treated with the full and distinct consideration which they de

neral merits of the publication.

Our readers are referred for the serve, they have the merit which be

Questions to the twenty-fourth longs, and which we are persuaded

Number of this Journal, in which will ever belong to the Clergy of the Church of England, the merit of

they appeared at full length. Tlie enforcing Christian practice upon

answer now suggested is in the folupou lowing terms :

lou Christian principles.

" 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 deter

mination to good; with an undeviating Illustrative Replies in the Form of

determination to evil; or hurried with Essays, to the Questions proposed violence from one to the other. Each inby the Right Reverend Herbert dividual is conscious that his own mind is in neither of these conditions: and expe- cised both the power of assent and of dis. rience and observation tell us that no other sent. In the second instance the hypocritical individnal is so directed. Indeed to think character of the Jews is severely depicted, the mind subject to the last condition, by the ready declaration of intended obewould be to soppose that an all-wise and dience, and the deceitful mode of disobemerciful Creator had brought it into life dience, which equally implied their free. for the sole purpose of rendering it mise. dom of will. So closely does the parable rable by driving it to opposite extremes, bear on the point, that, the freedom of in direct opposition to the order and regu choice of nations, and their descendants, larity observable thronghout the pniverse. in accepting or rejecting the offer of their

« Thus nian would be deprived of the God, is figured under the same free will freedom of his will, and would be reduced with which children obey or disobey the to a passive agent not responsible for his commands of a father. It cannot be supdeeds, which at once destroys the neces. posed that our blessed Saviour would have sity of religion, and turns the whole Chris used a similitude and language, the meantian scheme into an useless delusion. To ing of which will not admit of dispute, if this deduction the light of reason easily there had not existed in man a will free to leads us, and we shall find that it is up- accept or reject. beld by revelation; which not only on- “ But on general principles this freeequivocally declares the freedom of the dom of will is found to exist. From tbe will, but assures us that our Heavenly Fa- state of man on this earth being a state of ther will foster and assist it by the Holy trial, in which he is subject to temptation. Spirit, when we exert that ability in the and which would not be of any avait if the pursuit of good.

will was not at liberty : from the system " I shall endeavour to avoid the inex. of threats and promises contained in the tricable labyrinths into which the subject Gospel, which would be mere sounds, if has been carried by men who have wildly those to whom they referred were not confused with it the providence of God, free, to accede to the terms of the proendeavoured to reconcile it with the pre. mises, or to avoid the condnct which science of the Almighty, or denied the would subject them to the penalties conpossibility of its existing with that attri- tained in the threats. From all the exhorbute of the Deity, by first shewing from tations to repentance, diligence, watchful. Holy Writ, that the freedom of the will is ness, all of which infer free will; in a there clearly declared to exist. Secondly, word, from the whole system of the Chris. by shewing that the free will of man is ex- tian covenant. But the corruption of our cited, influenced, and assisted by the Holy nature, transmitted to us by our first Spirit, when exerting itself towards good, parents, and the yielding in our early

« First. When our blessed Lord had years to the tide of our passions, have so silenced the priests, and the elders of the weakened the powers of the mind, that Jews, who demanded of him whence he man, without the assistance of God, canderived the authority by which he taught not turn and prepare himself by his own the people, he proceeded to intimate to natural strength, to faith and calling upon them by a severe parable,' their rejection God." from, and the acceptation of the Gentiles “ Under the Mosaical dispensation we into, the Gospel Covenant. In this para- find our Heavenly Father mercifully callble our Saviour unequivocally, though per ing the perverse and wicked Israelites to haps without the specific intention, de turn from their evil ways ; ' Cast away clared the freedom of the will.

from you all your transgressions, whereby “ A certain man had two sons, and ye have transgressed, and make you a neup he came to the first and said, Son go to heart and new spirit, for why will ye die, work to-day in my vineyard. He an. O house of Israel? for I have no pleasure swered and said, I will not, but afterward in the death of the wicked, but that the he repented and went. And be came to wicked turn from his ways and live; turn the second and said likewise, and he an- ye, turn ye from your evil ways, for why swered and said, I go, Sir, and went not, will ye die, o house of Israel +? Here, whether of them twain did the will of his is not only freedom of the will implied, Father *? In the first instance the Gen- but assistance, if the will was prepared to tiles are said to have disobeyed the sum repent and obey. We who live under the mons of God, but to have afterward repented and obeyed ; in which they exer

Art, X. • Matt. xxi. 28.

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

pew covenant, feel equally the weakness beset us, and let us run with patience the and corruption of our nature ; and thongh race that is set before us! " Therefore influenced by the purest and most sublime my brethren be ye stedfast, unmoveable, precepts, yet find the truth of our Savi- always abounding in the work of the Lord, our's words, No man can come unto me forasmuch as ye know that your labour is except the Father which hath sent me not in vain in the Lord t ,' ' That where draw bim ! As the branch cannot the Spirit of the Lord is there is liberty 1.' bear fruit of itself, except it abide in the Therefore unless the whole Christian vine, no more can ye, except ye abide in scheme is contradicted, we are earnestly me, I am the vine, and ye are his branches; required by Christ, and his inspired Aposhe that abideth in me, and I in lim, the tles, to exert the ability graciously given same bringeth forth much fruit; for with us by God, to attain to faith and good out me ye can do nothing t.' Thus divine works, aod to work out our own salvaassistance is necessary even to obtain the tion with fear and trembling will, « to turn unto faith and calling on " Whatever militates against the exGod 1.' And even then if it were not for press commands of Holy Writ, must be the kindness of our Heavenly Father, we offensive to God, and injurious to our. should wander from the path we bad en- selves. So if man is declared to be a pas. tered, and relapse into our former state, sive agent in performing those works, to from ignorance and weakness, ' as we do which a strict adherence is necessary in not know wliat to pray for as we ought, order to obtain the free gift of redempbut the Spirit also helpeth our infirmities g. tion, he must offend the Saviour, whose • Not that we are sufficient of ourselves to blood was shed to ransom us from the think any thing as of ourselves, but our bondage of sin and death, and do injury sufficiency is of God ll. Hence it is evi- to his soul in denying revelation, and the dent as the Spirit helpeth our infirmities, earnest exhortations of his God. Since and as our insufficiency is fully made up God is the creator of all things, bis power to ous by God, that we are sbarers in the is equally manifested in making man a free work; for assistance cannot be rendered, agent; for 'to do a thing by another not or insufficiency made fully capable to a able to perform it without him, as much passive agent. Thus revelation and rea- demonstrates the existence of the principal son mutually uphold each other, and our cause, as if he did it of hiniself, without any tenth article confirnis the reasoning, when intervening instrument ll.' And therefore it says, wherefore we have no power to it would be far from promoting the glory do good works, pleasant and acceptable to of God to deprive man of his freedom of God, without the grace of God, by Christ, will ; since it would be opposing the truths preventing us, that we may have a good of his Gospel, acting contrary to reason, will, and working with us when we have and raising the voice against the ways of that good will.

God to man. « The exertion of this good will, when “ If freedom of will did not exist, it once bestowed upon us, must not be neg. may be regarded as proved, that to think lected, or the Holy Spirit will cease to otherwise would deprive us of all motives assist us ; for it is the soul of man that to action, and all sense of right and must fulfil the terms of his redemption, wrong . Responsibility either stands or aided by the Holy Spirit. Now if man falls with freedom : so if man did not bedid not exert the good will graciously ex- lieve himself to be a free agent, he could cited in him, he would not be performing not consider himself a responsible one. the terms of his redemption, but the Holy And he that does not believe himself re. Spirit alone, which brings contradiction sponsible, will exercise just as much conto the Christian scheme. We must give troul over his appetites, interests, and diligence and · Be not slothful followers passions, as will keep him without the pale of them who through faith and patience of human punishments, or pot interfere inherit the promises . And we desire with his worldly advancement. Men are that every one of you do shew the same so prone to evil, that they require more diligence to the full assurance of hope unto powerful exciteinents to practise virtue, the end **! " Let us lay aside every than the mere reflection, that it is producweight, and the sin which doth so easily

• Heb. xii. 1. t i Cor. xv. 58. * John vi. 44. † John xv. 4, 5. 1 2 Cor. iii. 17. Phil. ii. 12. Art. X. Rom. viji. 26. H 2 Cor. iii. 5. | Pearson on the Creed, vol. i. p. 184. 9 Heb. vi. 12. ** Heb, vi. 11.

| Copleston op Free Will, p. 54.

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