REVIEW OF NEW PUBLICATIONS. merely to perpetuate the principles of the Gospel, but to preserve un Thoughts suited to the present Crisis; being an Appeal for the Scriptures, the Poor, and the Na-impaired that pure spirit of charity, tional Schools; in Three Sermons. without which even faith is unproBy the Rev. C. J. HOARE, A. M. fitable and hope delusive? These 8vo. pp. 118. London: Hatchard are the triumphs of that little band and Son. 1820. of martyrs, whose names are associated with the early history of our reformed and Protestant church, and who will ever live in the grateful recollection of her children. "THREE measures," observes Mr Southey, were required for completing the Reformation in England: that the condition of the inferior clergy should be improved; that the number of religious instructors should be greatly increased; and that a system of parochial education should be established and vigilantly upheld. These measures could only be effected by the legislature. A fourth thing was needful; that the clergy should be awakened to an active discharge of their duty; and this was not within the power of legislation." The Reformation was commenced and carried forward under circumstances of peculiar difficulty; and, however we may lament that such of these objects as come within the scope of positive enactment were, in the tumult of the times and the vacillation of the public councils, overlooked or neglected, no imputation is on this account intended to be cast upon the memory of those venerable men by whoin, under the blessing of God, that great work was achieved. Their wisdom was no less eminent than their piety; and, instead of repining that they left any thing unaccomplished, it should be a never-failing subject of admiration and gratitude that their labours were so abundantly blessed. In what age of the world, since the very days of primitive Christianity, can we point to a church so apostolical in its constitution; so happily remote from the extremes of coldness and fanaticism; so admirably formed, not *Life of Wesley, vol. I. p. 335. Had the spirit of our reformers been generally prevalent at the restoration of Charles II. something, perhaps, might have been attempted to remedy the evils arising from the paucity of religious instructors, and the want of a good national system of education. But, notwithstanding the tremendous lessons of the civil wars, and the overthrow which was then effected of our religious and political institutions, the people of this country were not yet prepared to profit fully by their experience; and, although it must have been obvious to many, that the best human security against fanaticism and rebellion is the early implantation of sound moral and religious principles, the subject itself appears never to have excited attention in any degree proportioned to its vast importance. It seemed as if another European convulsion were necessary to call forth the counteracting energies of the friends of order and religion as if infidelity, no less than fanaticism, must obtain a temporary triumph-before we could feel sufficiently impressed with the necessity of training up the children of our country in the nurture and admonition of the Lord. The causes which have led to the great change of public feeling, on the subject of education, are probably numerous and of various kinds. kinds. Among the foremost we are inclined to enumerate the commotion raised in the public mind by the atrocities of the French Revolution; the late portentous war— a war which touched, in some way, the feelings of almost every individual who had any regard for the welfare of his country, or was capable of being interested by the great movements of the world; the pestilent publications of the day, which, inflaming the corrupt passions of men, required a powerful corrective; the increasing wealth and commerce of the country, demanding and diffusing at the same time an enlargement of knowledge; the augmented facility of obtaining newspapers, which at once excited curiosity and afforded the means of gratifying it; the benevolence of individuals; the influence of religious societies; the encouragement afforded by the sovereign; the growing conviction, on the part of unprejudiced men, that the increase of crime and pauperism could only be effectually repressed by a judicious system of Christian education; the increased zeal of the clergy of the establishment, and of the ministers of other denominations; the consequent extension of religious light and true Christian charity among all classes of the community; and even the conflicting interests of sects and parties; all these and many other causes conspired to kindle the desire of the lower orders for instruction, and induced the classes above them to forward that object. The friends of religion, and order, and human happiness were of opinion that they could in no way better accomplish their laudable designs than by affording to the needy the blessings of education. Persons of an opposite description expected, by somewhat similar means, to forward their own favourite plans. The Churchman was convinced that ignorance is not the true parent of devotion, and that a good religious establishment is never so secure as when its character and principles are most clearly understood. The Dissenter argued in the same manner respecting his own system. Thus it has happened, by the natural progress of events, by the collision of interests, by the benevolent projects of the good, and by the schemes of the designing, that all orders of men have united to approve and promote, in some form or other, the cause of general education. The impulse has now been given, and no human power can arrest it. The great question, therefore, is, By what mode can instruction be best imparted so as to secure the high interests of order and religion? Whilst we are communicating knowledge, how shall we guard against the evils, which, in ill-regulated minds, too often follow in its train? The answer undoubtedly is, By an education essentially founded upon the holy Scriptures. If any one has entertained a doubt, either upon this point, or on the general question of the education of the poor, the Three Sermons of Mr. Hoare are calculated to afford him the satisfaction which he seeks. pre The immediate cause of their publication was the awful aspect of the times. The author seems to have felt, and we heartily concur with him, that, in days like the sent, it is the especial duty of the ministers of the Church of England to stand forward in defence of their common religion, and of the establishments of their country. These are not times in which the advocates of loyalty and truth are to hide themselves in silence: a serious responsibility is imposed upon them; and, if they shrink from their post, what is to become, not merely of the towers and bulwarks of their Zion, but of the very altar of their sanctuary, and the flame which burns there? They are to contend, however, in the spirit of Christianity; and to this circumstance we attach considerable importance. The understandings of men are not to be convinced by reviling, but by argu ment; it is not a few commonplace censures levelled at the enemies of religion and loyalty, nor a few hackneyed and vaunting phrases of panegyric upon the church, which will swell the ranks of the peaceful and the devout. These expedients are neither calculated to make converts nor to prevent secession; they are but the vapid effusions of common-place minds, and are as little allied to genius and talent as to the spirit of religion. the capacity and wants of the poor; and the third, their value as the basis of national education. These several subjects are treated throughout in a manner calculated not only to satisfy every unprejudiced mind, but to carry conviction to all, who are not absolutely proof against reason and argument. The first sermon, "On the Authority and Excellence of the holy Scriptures," is from Deut. vi. 6. "These words, which I command thee this day, shall be in thine heart:" and the preacher grounds his conclusion on the following considerations;-because they come to us as from God; because they contain that which is most suitable and beneficial to men; and because they will bear a comparison with all the efforts of the highest reason. The passage subjoined belongs to the second of these points. We extract it, not as among the most argumentative parts of the discourse, but as one which appeals forcibly to the heart and feelings of every individual. Mr. Hoare stands upon higher ground. With a deep sense of the value of the national schools, as connected with the best interests of the church and the dearest hopes of his country, he sets himself to the exposition of his views in the spirit of a Christian, and with the legitimate weapons of reason and argument. The national system of education is essentially founded upon the holy Scriptures: its design is to instruct the young in the lessons of in spiration; and, as their understand ings open, to preoccupy their ten der minds with the pure doctrines and precepts of the word of God; thus guarding them, at the most favourable season, against the temptations of life, and qualifying them, as they advance in years, to derive from the services of our church the full benefit which they are suited to convey. The value of this system must evidently depend upon the excellence of the Seriptures, and their adaptation to the state of the poor; if these points can be satisfactorily esta-yond the reach of human aid. We are blished, the importance of the national school s will be seen and acknowledged, and the defender of them will plant his feet upon a rock from which it is impossible to move kim. This is the general outline of the argument which Mr. Hoare has proposed to develop in the sermons before us. The first discourse proves the authority and excellence of the Scriptures; the second the adaptation of them to "But, more particularly, are we creatures of many peculiar wants, of the keenest mental sensibilities, of the highest moral accountableness? We observe, in the doctrines of Scripture, all that is worthy of the most beneficent Father of mankind,—all that is suited to our most urgent circumstances of moral and spiritual need. In these doctrines we are addressed in our just and proper character, as SINNERS, We are there considered as suffering for our sins, and as requiring a remedy be offered succours for our manifold weakness, a balm for our numberless woes, the pardon of all our transgressions, and a hope beyond the grave. These are the great points, corresponding to the most true circumstances of our nature, on which the soul of man, smitten with sorrow and with sin, would love to dwell; and it is to such that, in the inexpressibly healing and consoling accents of the Gospel, it is pronounced, 'Come unto me, and I will give you rest.' It was not, indeed, amidst the thunders of Mount Sinai, that these accents of mercy could be fully heard ; nor in 6 the darkness of that first dispensation we know shall survive the ruins of the did the clear light of grace and truth grave. In a word, Are we persons evidisplay its brightness to the soul. Then dently passing through a short, but e was the period of types and shadows: ventful probationary state? Let us and the wisdom of God, that wisdom learn, as from the lips of God, the end which was kept secret from ages and of that state, the issue of that proba-.. generations,' was for a time hid in a tion: let us study, by this help, our mamysterious gloom. Then were men in- nifold duties in every state and stage of structed in their guilt, and ignorance, life, as young or old, as rich or poor, as and danger; and the Law was our placed alone, or as members of society, schoolmaster, to bring us unto Christ.' of communities, of families: let us seek But the darkness is past, and the true here the redress of our ever-varying erlight now shineth.' 'Life and immor rors, the solution of our most important tality have been brought to light by the doubts, the unfolding of our most inexGospel. Every preparatory dispensa. plicable perplexities, the healing of our tion, for the benefit of man, found at most incurable woes. Happy surely is length its full completion in the power that man, whose heartfelt confession is, and coming of our Lord Jesus Christ.' in the language of inspiration, Thy In His death appeared the appropriate word is a light unto my feet, and a lamp sacrifice for the sin of man-that sin, unto my path!'-whose full opinion is which had been so long the subject of in harmony with those other strains of unavailing complaint among the wise the devout Psalmist of Israel, Thereand good of every age. In His life fore I esteem thy precept concerning were found both our guide, and our en- all things to be right, and I hate every couragement to newness of heart and false way!'-and who can heartily subconduct. His resurrection from the scribe to the sublime conclusion, I dead afforded us the surest pledge of have seen an end of all perfection; our own return from the dust of death. but THY commandment is exceeding Finally, in his triumphant ascension to broad!'" pp. 9-12. Heaven we behold—yes, sinful man beholds !-the Intercesser, gone to plead for him; the Champion, able and wil ling to arm and to assist him in his spiritual conflicts; the Forerunner, preparing for him a place in heavenly mansions; the final Dispenser of eternal salvation to all them that obey him.' "Shall we not for ever deem this amaz ing scheme of mercy and beneficence to man' worthy indeed of all men to be received?" Shall we not chide our tar. dy hands and cold hearts, that they do not more eagerly embrace it? Shall we not open the hallowed page of Scripture, and gladden our eyes with the provisions here contained; with every thing that is most suited to the actual wants, and the suffering condition of our fallen nature? Are we creatures? Here let us seek the knowledge of our Creator. Are we sinners? Let this heavenly conductor lead us by faith to our Almighty Redeemer. Are we frail? Let it teach as our only and our most effectual Comforter and Guide. Are we endowed with an understanding mind, which distinguishes us from every other rank of being in this lower world? Let us here learn to use, for the Creator's glory, those powers which He hath given us, with which He has qualified us for his service, and which The text of the second discourse is that appropriate declaration of our Lord," To the poor the Gospel is preached;" and its chief object is to establish the fact, that the Scriptures are adapted in a remarkable manner both to the condition and capacity of the poor. This posi tion is substantiated both from the style and manner of their composition, which are plain, forcible, and affectionate, and also from the consolatory and moral nature of their several contents, and the peculiar mode of their delivery to the world. It has been much the fashion of late years to represent the holy Scriptures as peculiarly dark and hard to be understood; and so far has this notion been carried in some instances, as to imply at least a doubt whether the word of unerring wisdom be not of itself quite as likely to lead men into error as to guide them to the knowledge of the truth. That there should be nothing dark, nothing mysterious in the revelation of God;-a revelation which treats of such high mat ment and faith of the highest of His rational creatures, which serve to interest and inform the minds of the lowest. "Nor is it a quality which precludes Inspiration, read with a curious, proud, the possibility of error. The page of or perverted eye, will afford, as it un happily has done in all ages of the Christian church, room for the most vain, and worse than vain, speculations; for the most fatal delusions, and most deplorable dissensions. These, however, are owing not so much to the na tion of human nature which they have themselves so well pourtrayed; a corruption perverting what is most easy, and misusing what is most profitable. ters as the perfections of the Supreme Being, the moral government of the world, the incarnation of the eternal Son of the Father, the influence of the Holy Spirit, the resurrection from the dead, the day of judgment, the condition of the spiritual world;—and that all these things should be level to human understanding, is a proposition which no reasonable being was ever found to maintain, and which, if it could be established, might even go farture of the Scriptures as to that corrapto invalidate the authority of Revelation. But if we should therefore argue that all things contained in the Book of Inspiration are mysterious, and hard to be understood; that the Scriptures, as a whole, are incapable, through the ordinary influence of the blessed Spirit, of conveying to the humble inquirer the knowledge which is necessary to his present peace and his everlasting salvation; we should err quite as widely in the opposite extréme. The subject is taken up by Mr Hoare in its true scriptural light; and this, we think, is the ground on which reasonable men of all classes, if the violence of party spirit could be subdued, would be found eventually to meet. “In plainness, the Book of Inspiration may challenge a comparison with any volume ever composed, of equal length and variety of matter, upon whatever subject. It is well described in its own familiar language: The way-faring men, though fools, shall not err therein.' Write the vision, and make it plain, that he may run that readeth it.' "This plainness of Scripture, so necessary in instructions provided for general use, does not include any thing of meanness or poverty in its structure. It by no means supersedes the instruction of a divinely appointed church, nor the gracious influences of that Di vine Spirit, without whom nothing is strong, nothing is holy.' It does not imply, that the doctrines of Inspiration exhibit nothing of length, or breadth, or height, or depth,' worthy of the infinite nature of that Being from whom they have been all derived. It has been unquestionably within the plan of His superior wisdom, that the same doctrines should exercise the judg. "The plainness of Scripture is such as to apply itself to a plain, unsophisticated understanding. It is that which exactly suits the posture of mind before described, as connected with poverty, and which the prophet Isaiah, in the passage corresponding to the text, has designated by the term meek.'' To heart bearing in these respects some the poor in spirit, ' and the 'meek of ་ faint resemblance of Him who is both the author and finisher of their faith,' the Sacred Record will be found, upon all essential and fundamental points, plain in its language and obvious in its meaning. Reading it in such a disposition of mind, the fittest surely for the reception of a Divine Revelation, how simple do we find it in the details of its most astonishing histories! how easy in the development of its most mysterious doctrines! With equal delight and profit we then listen to the plain commands of an Authority from which there is no appeal, to the proverbs of an inspired and oracular wisdom, to the simple energy of prophetic or apostolic doctrines, to the parables and similitudes of the most condescending though Heavenly instruction. In every situation of life, we find something which comes home to our business and bosoms; something which takes us, as it were, individually away from the multitudes which surround us, and addresses each of us as one, whose case has been singly considered, whose feelings have been minutely consulted, and every want regarded, and every interest promoted. They are all plain to him that understandeth, and right to them that find knowledge."" pp. 34–36. › In the third discourse, on the value of the Scriptures as the basis |