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to decline the charge of singularity, did it really fall upon us for acting up to the dictates of plain duty, were the part only of cowardice, and of a double mind. But I must deny that it is singular at all amongst those whose example, or whose opinion on subjects of religious practice, are of any weight. So far from this, I would boldly say, that amongst persons duly aware of the importance of practical religion, and feeling for the souls of their relatives and inmates as for their own, the neglect of family prayer were indeed the highest and most unwarrantable singularity. The great Archbishop Tillotson has strongly remarked; The setting up of the constant worship of God in our families is so necessary to the keeping up of religion, that where it is neglected I do not see how any family can in reason be esteemed a family of Christians, or indeed to have any religion at all.' And one greater than any uninspired teacher has commanded us; Thou shalt teach' these things diligently to thy children, and shalt talk of them, when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up. And thou shalt write them upon the posts of thy house, and upon thy gates.'

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"The true Christian will, I am persuaded, be found in the practice of that which has had the concurrence of the wise and good in every age of the church; nay, which the very example of ancient heathens might be adduced to confirm. He will devoutly acknowledge the God of his fathers in family worship. He will see no reason whatever for expecting from God a continuance of his domestic blessings, without the stated domestic returns of praise and prayer. As in private he would express his private wants; and his public ones, in public; so in the family he will supplicate for family favours. Do child ren desire the safety and preservation of their parents; or parents, the health and welfare of their children? Are the mem⚫ bers of a household mutually interested, that each in the morning should go forth in strength to his respective labours, that they should meet in peace after the toils of the day, and repose at night in a blessed security from the perils of darkness? The Christian openly avows the obligation, to ask of God, in presence of each other, these common blessings He relies on the promise of his Saviour

Where two or three are gathered together in my name, there am I in the midst of them.' He seizes with avidity the sacred opportunity of family wor ship, for fixing, both in himself and in all belonging to him, those kindred dispositions towards God which are our best incentive and guide to love and harmony amongst each other. He values at once the duty itself, and the happy effects attending its performance." pp. 58-61.

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This entire sermon is so excellent that we are at a loss whence to readers, to do justice to it, must make any further selection: our read the whole. We limit ourselves to the author's picture of a family, distinguished by the favour, and earthly presence, of the Saviour.

"And may I not remark, my brethren, in drawing my observations to a close, what would be the comfort of families, what would be the strength of the domestic tie, ard the sweetness of 'domestic happiness,' that only bliss of Paradise, which has survived the fall,' if this delineation of Christian duties

might form even in a remote degree a just picture of our own households?See the faithful Abraham. While he commands his children, and his household after him to keep the way of the Lord,' he is blessed with a son, who shews a pattern of obedience to all succeeding generations; and who is ready to yield even his life at his father's will. See him further blessed with the conjugal affection of his obedient' partner in life; whose daughters they are, who to the latest posterity shew forth the same chaste and enduring qualities, and walk in the steps of the devout Sarah. In the same family was the trusty Eliezer, Abraham's steward; whose recorded prayer, on an interesting occasion, well displayed the lessons he had learned at home; O Lord God of my master Abraham, I pray thee, send me good speed this day, and shew kindness unto my master Abrahaın.' Instances of a like nature might very readily be multiplied: nor, in perusing the history of the good Centurion of the text, though contained within narrow limits, could we err in imagining to ourselves the calm cheerfulness, the voice of joy and health in the dwelling of Cornelius, encompassed by his devout

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"In the history of our blessed Lord Himself, amongst many sad and sickening tales of His unworthy reception, we read of one family in which He was a welcome guest. Jesus,' we are told, 'loved Martha, and her sister, and Lazarus. He was often with them, and joined their social meal. What must have been, we justly think, their peace at home; what their heavenly converse, their warmth of heart, and glow of sympathy and love in such society! And yet, is it not possible for us to have the same spiritual blessing on our own houses? May we not call down the pre

sence of the same Jesus? Has he not in most condescending terms assured us, If a man love me, he will keep my sayings; and my Father will love him, and we will come unto him, and make our abode with him? How much do we

lose in neglecting his gracious offers, in letting go such a friend, such an inmate, from our hearts and our dwellings! what tender mutual regards, what joy, what peace do we lose, what an anticipation even of heaven itself-of which, when Jesus could give no higher description to his disciples, he called it his Father's house, painted as it were its domestic joys, and said, 'In my Father's house are many mansions: I go to prepare a place for you."" pp. 64

-66.

The next Sermon presents us with "the Christian in his church," or, as the author explains it, "in the exercise of those virtues which become him as a churchman." And here, whilst Mr. Hoare has evinced. an honest preference towards his own communion, and does not scruple to avow that in his opinion the Church of England" exhibits to the world a code of ceremonies no less remarkable for the simplicity of their structure, than the dignity of their origin," or boldly to ask where can we find error avoided, and excellence retained, better than in our own sacred institutions? he still maintains and inculcates an enlarged charity towards those who differ from him, and, avoiding all controversial views of the subject, has said much that a person of a

different religious persuasion might, mutatis mutandis, apply to his own circumstances. As an illustration of this remark, we refer to the following passage.

betray harshness and pride towards any "He (that is, the Christian) will not who differ, in whatever shades, from his own profession. He will not refuse the hand of Christian fellowship, far and wide, in plans of general benefit. He fident of his own stability and that of will be too strongly, though humbly, conhis church, to fall into mean suspicions, and needless jealonsies. He will be gespect. His will be a charity,' which nerously watchful, and openly circumat once' rejoiceth in the truth,' and yet 'thinketh no evil.' Above all things, he will desire a return, or must I rather say an approach, to that state of things, which not even Apostolical times could fully exemplify, when, in the name of the same thing, and there shall be no our Lord Jesus Christ, we shall all speak divisions amongst us; but we shall be perfectly joined together in the same mind, and the same judgment.' Blessed union, most heavenly concord; when shall its reign commence amongst Christians? Even so, come, Lord Jesus! come quickly.'" pp. 86, 87.

But what most pleases us in the discussion of this subject is, that the author does not represent the religion of the Church of England as consisting of a certain set of abstract principles distinct from the realities of life. It might have been suitable enough, in a "concio ad clerum," to dilate upon our Articles of faith, their fulness and consistency, and their agreement with the letter and spirit of the Scriptures; but in writing for ordinary Chris tians, such a line of discussion was less called for. Here then we have truth divested of its abstract and didactic form, and are enabled at once to see our own conformity or contrariety to its dictates. Here we have principle carried into action, and action supported by principle. Here we have an exhibition which the mind can realize, which connects immortal hopes with virtuous energies, and the gift of sal

vation with the work of faith and the labour of love. It is worthy, however, of remark, that on the sacred record exclusively the author rests the claims of our church to the veneration of her members. This may be clearly seen in the following admirable extract.

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"It would be impossible shortly to state the wild confusion which has ever ensued from the proposal of any other infallible standard, (than that of holy Scripture); or from vainly resting human .opinions on the authority of supposed apostolical traditions. We know but of one apostolical tradition; and that is, the sacred record of the inspired word of God; in which holy men of old,' and Evangelists in later days, ' spake as they were moved by the Holy Ghost.' In appealing to that, and that alone, we are safe. And our own venerable church, while she appeals to the holy Scriptures alone, as furnishing the ground and test of every doctrine she maintains, every rite she practises, every form of sound words she devoutly utters, may be justly considered, as built upon the foundation of Apostles

and Prophets, Jesus Christ Himself being the chief corner-stone.' Let us well appreciate, my brethren, the value of a church founded upon her calm, and ratioual, and stable principles. Let us view at once, her scriptural foundation, her pions and primitive superstructure. Then we shall be at no loss to discern the communion to which the enlightened Christian will be satisfied in attaching himself; or in whose services he will rejoice to receive the words of eternal life." pp. 79, 80.

The three Sermons which follow next in order, are entitled, The Christian in the World; upon which topic the author has bestowed so large a share of attention, from the consideration that the greater portion of our life must be spent in discharging the duties of our daily calling. He has divided the subject into three separate branches, namely, non-conformity to the world; the union of devotion with activity in business; and the maintenance of a peaceful spirit becoming the subjects of the Prince of Peace." Each of these he has treated at

length; and, though they may not be among the best specimens in the volume, yet we should pity that man who could rise from the perusal of them uninterested or unedified. The author has a right to be heard, were it only for the moderation of his sentiments. As little the advocate of the austerities and retirement of a cloister, as of indiscriminate intercourse with the world; as much the friend of the innocent endearments of life, as an enemy to its worthless amusements, its unhallowed pleasures, and its anxious overweening cares; he speaks with and mastered the difficulties of a the authority of one who has seen question which has led so many persons into opposite extremes. Treating the subject on general principles, and understanding by "the world" "those prevalent propensities, maxims, and practices, to which our natural corruption too generally leads, and which gather strength from the universal example we see around us," he at the same time admits, that there is a considerable difference between the world as it now is, and as it was in the early times of Christianity, yet not such a difference as can at all weaken the obligation to rise above both its spirit and its practice; since sin, though less openly patronized, and more restrained than in the days of heatheuism, has still the ascendency over the great the present day is less apparent; mass of mankind. The danger in and therefore, like a sunken rock, is the more to be guarded against. This last position is well illustrated in the following passage.

"We have already remarked, that the circumstances under which the Apostle addressed his Roman converts differed from those of our own day. The Christian Church was then separated from the world by a line of demarcation broad and deep, as that which darkest shades of ignorance and error. separates the purest faith from the Miraculous gifts farther marked the character of the rising church. It was,

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in fact, a more distinct, spirited, and priestly community, an holy priesthood;' of which the several members were called to a wider separation from their fellow-men, and to a more intimate communion amongst themselves, than present circumstances allow. Now the bad and the good are less discernible from each other. And, if the Christian more cantiously on this very account abstains from a world by which he may be easily deceived, still he does it in a spirit of the purest candor. He would desire to view all as brethren in Christ Jesus, the subjects of Divine care and heavenly instruction. He flies not the presence of his neighbour: but he will avoid his vices and his vanities, in a spirit caught from the great Saviour of all-a humility that despises none, a charity that embraces all." pp. 115,

116.

Nor is the view which the author takes of the sin of worldliness less important; and the manner in which the charge of guilt on this head is brought home to all, is at once simple and convincing. Without entering into an elaborate statement to prove that the world is that great idol at whose shrine we all are disposed to pay a sacrilegious homage, he plainly and emphatically says of it, that, "composed of sinful individuals-for all have sinned, and come short of the glory of God," the world is in this respect pronounced by our church, a "wicked world," and is even described by the Apostle" as lying in wickedness." After subjoining

mischievous currency; constituting a temptation to worldliness adapted to each particular state of society; as, amongst the Jews, the notion of a formal and pharisaical righteousness-amongst the Gentiles, the practice of idolatry, with every tenet of a carnal and debasing superstition-amongst ourselves, too often, a proud reliance on the sufficìency of human reason; the boast of a sceptical philosophy on one side, or of a proud and supercilious bigotry on another. Hence those contagious vices, which belong respectively to youth, manhood, and old age-to youth, the sins of vanity, and fleshly pleasure—to manhood, those of self-interest, a calculating covetousness, or a headstrong ambition-to old age, that of a still lingering attachment to the passing objects of time and sense. In a high station are found luxury and display; amongst the lower ranks, discontent, intemperance, dishonesty.-Who, my brethren, in passing through the various scenes and states of life, has not experienced the temptations of the world, and deeply participated in a worldly spirit? To whom has not the siu of the multitude, ed the incitement at once of an evil appropriate to his own condition, offernature, and of corrupt example?" pp. 105, 106.

In the last sermon on this sub

ject the author skilfully contrasts an ostentatious display of religion with the too common error of being ashamed openly to avow it. And whilst he does not scruple to trace the first of these evils to great obliquity of judgment, if not great dishonesty of heart, he gives the following able propenopposite one.

a remark on the too visible
sity of all men to be absorbed in
temporal and worldly objects, and
shewing how these evil inclinations
are encouraged and confirmed by
almost universal example, he makes
the following legitimate deduction,

"Hence arises, in all its overwhelming force, that universal sin of worldliness, which takes so many various and alarming shapes. Hence, a predomiBant preference of things temporal, and visible, and earthly; with a corresponding disbelief, or forgetfulness, of things future, invisible, and eternal. Hence those prevalent opinions, which in dif. ferent periods have severally gained a CHRIST. OBSERV, No. 244.

exposure of the

"Others we see, and those much more frequently, carrying the appearance of being ashamed of their principles. It would seem that certain, under a spe cious pretence of avoiding an imprudent or affected profession of religion, will in secret consult their fear or love of the world, at the expense both of the fear and the love of God. Base and dangerous extreme! that of daring to act against the dictates of conscience, in order to escape the shew of being more righteous than their neighbour; and, by a species of unnatural hypocrisy, to pretend the wickedness at which they secretly shudder, and disclaim, or at 2 H

least conceal, the piety of which they own the obligation. But, my brethren, if we have really a discreet sense of the honour of religion; if we desire to avoid the imputation only of an ambitious, selfish, and hypocritical profession; then let us adopt a test in which there can be no error, Let us shew forth at least a charity that never faileth; a milduess under provocation; a meekness of wisdom, that wisdom which is from above, and which is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy. Here there can be no deception;

and if here we still, through passion, or pride, give no proof of a religious soul, what must be the conclusion, but that we shew no religion, because in truth we have none; and that, whilst we are enjoying the favour of the world, whose spirit we foster, we hope on most falla cious grounds for the favour of God, whose Spirit we repel?" pp. 177, 178.

We have now arrived at the last sermon in the series, which represents the Christian in death; and if his superiority to the man of the world has been hitherto plainly marked, here it rises to its greatest height-and when all human resources fail, and when darkness and dismay hover over the dying bed of others, his last moments are cheered by the bright prospects of immortality. It is an affecting feature in the character of a large part of society, that religion, as a subject of any interest, is excluded from every age of human life, except that of childhood; when a few hymns and the Church Catechism are taught as a matter of course. But by the time the child has become a youth, and the passions are beginning to shew themselves, the subject is dropped: it is feared, perhaps, that so grave and gloomy a topic may damp the ardour of youthful energy, and prepare him as a man to be an enthusiast or an ascetic. It is banished from ordinary conversation as an unwelcome intrusion upon the business or pleasures of life; and the apology is pleaded for its absence, 1hat such subjects are better suited

to the aged or dying. But when the same persons or their friends are brought into these circumbe as unwelcome to the dying as to stances, religion is often found to the living; and is as much banished from the couch of decrepitude, and the bed of pain, as from the scenes of ease and enjoyment. The patient's death must not be accelerated, or his last moments disturbed-n -no apprehensions of danger must be exhibited, and no attempt made to remove an entire insensibility to his eternal interests;-nay, the most winning tenderness and wakeful sympathy are perhaps employed, however unconsciously, in nothing better than smoothing the ruggedness of that declivity by which a friend or relative is conducted to the abyss of darkness. Thus, in truth, the world, with a fearful pertinacity and consistency, would exclude at all times, and under all circumstances, the serious consideration of eternity, and the all-important duty of making our calling and election sure.

In opposition to this common delusion, our author has endeavoured

to introduce a sense of accountableness to God into every period, and every circumstance, of life. He, however, particularly excels in shewing the necessity of religion as a preparation for death, and how little can be done in the few or the many hours of languor which often precede our immediate exit from this mortal state. Our readers, we are sure, will be gratified with the following extract on this subject.

"Whatever be the life we lead, none, I believe, is so lost to reason and humanity, as not to desire a peaceful close at the last hour; as not to wish, at least, then to look backward without remorse, and forward without dismay; and to realize the well known wish of the too death of the righteous, and let my last inconsistent Balaam, Let me die the end be like his. Fatal, however, and but too common inconsistency! to desire the end of the righteous, without pre

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