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HARE, M.A. Two vols. oct. London: J. W. Parker. 1846.

The two volumes which we are about to review, from the pen of Archdeacon Hare, are a valuable present to the Church of Christ. The first consists of sermons. Of these the first five give the title to the volume -" The Mission of the Comforter.They were preached before the University of Cambridge in the year 1840. The remaining Sermons are, one preached at Lambeth, on the Consecration of the Bishop of St. David's; one preached before the Chichester Diocesan Association, “ On the Unity of the Church," and introduced by a letter to Archdeacon Manning,-a letter of extraordinary vigour and beauty, distinguishing between uniformity and unity, which Archdeacon Manning, in a Charge previously delivered, had confounded as inseparable and identical, the one being merely the outward form of the other—an idea which our author most successfully overthrows; the next sermon is one on behalf of Schools, preached in Chichester Cathedral; the next to that a Missionary Sermon, dedicated to the Earl of Chichester, as the President of the Church Missionary Society; and the last is, “ The Walk of Good Works,” preached before the Rugby Church Association, in 1843. Thus it will be seen that there are but ten Sermons in the whole volume; but they each exceed the ordinary length, being delivered on special and important occasions. The fact of their being so delivered must be kept in mind by the reader, to account in some measure for the style, 1846.

5 M

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which is more diffuse and intellectual than would be suited to an ordinary congregation. There is not one of the sermons which does not stir up thought, and open views, here and there, of deep and abiding interest, whether to the general theologian, or to the inquiring practical Christian. Archdeacon Hare is no common man. We can scarcely doubt that he is destined to be one of the leaders of the public mind.

Under these circumstances, without pledging ourselves to an agreement with all his opinions, we congratulate the country and the Church on the fact, that his heart and mind are wholly in unison with the tone and teaching of the Reformation. It is not merely to the Reformation, as an event which poured forth a flood of blessings on mankind, by emancipating thought and conscience, that the Archdeacon is ardently attached, after long and free eramination ; it is to the principles on which the Reformation as conducted. He has been baptized into its very spirit. He has entered into its inestimable importance, as a republication of the great, fundamental, life-giving doctrines contained in St. Paul's Epistles. In this respect, he supports the view which the Hulsean Lecturer at Cambridge, Mr. Trench, so boldly and clearly put forth in his Lectures, delivered before the University in 1845, which we noticed in our Number for March last, p. 218. We should be glad if this view were better known, and more thoroughly appreciated. It is a tangible one, and accurately distinctive of the Reformation; and if any Tractarian should again speak of “the principles of the Reformation” with the sneering addition “if any there be (used by Mr. Oakeley, in his article on Bishop Jewel in the British Critic), the true-hearted and well-informed member of our Reformed and Protestant Church has but to open the Bible at St. Paul's Epistles, and say, These are the principles of the Re. formation ; long covered up and hid under the load of Romise errors and superstitions, but brought to light again by the heformers. If there be no peculiar principles here, then you may doubt whether there were any peculiar ones which formed the quickening element in the Reformation. It is scarcely too much to say, that Josiah did not confer so great a benefit, under God, ou the Jewish people, by his discovery of the neglected copy of the Book of the Law in the house of God, and his restoration of it to public use, as Luther and his brother Reformers conferred on the whole Christian world, by calling its attention to the long-forgotten truths in St. Paul's Epistles.

It is on no narrow grounds, then, that Archdeacon Hare has taken a prominent position as a lover and defender of the Reformas tion. It is because, by the divine blessing on his studies, which

have been bold and discursive, he has entered into the inner life of Christianity, and has found that the Reformation was the honoured and blessed instrument of preserving and perpetuating that life, when it was nearly lost.

The great value of the Sermons before us consists in bringing the spiritual truths of our religion before the reader—as might be expected, if our description of the Author's character be correct. Indeed, the subject which gives the book its title naturally led him to take this line. But in the choice of the subject, he followed his own inclination. And when we consider the nature of bis audience -consisting of as many of the under-graduates of Cambridge as could crowd into the space—no small one of the University Church (for the Archdeacon is a favourite preacher---a good sign of the times !) to say nothing of the heads of colleges and masters of arts, we cannot but rejoice and thank God, that the old, dry, ethical kind of preaching is superseded at times, by one which summons men to follow the preacher into the heart of religion; and at the same time tells them that their doing this will call into exercise their highest powers of thinking and reasoning. We well remember in our day the cold and barren ethics we too often heard at St. Mary's—relieved occasionally by critical discussions, or by inquiries into the evidences of the truth of our religion, more suited to the closet than the pulpit, where the truth should be treated as open to no question. We fervently hope, that such preaching as Archdeacon Hare's and Mr. Trench's (preceded some years ago by Canon Dale's and Mr. Melville's) will ultimately render all other distasteful. No select preacher, whose heart does not feel for the immediate pressing necessities of his young and interesting auditory, and for the honour of that pure and glorious gospel which he has an opportunity of acknowledging and exalting, is fit to occupy the university pulpit.

That we may show what strain of thought and language our Author used in the discharge of his important duty, let us look a little at the first sermon. The text is : “ It is expedient for you that I go away,” &c. Jobn xvi. 7.

"No other words," says the Archdeacon, "could have expressed so strongly what a rich, and gracious, and peerless gift that of the Comforter was to be. For never was there any intercourse or communion upon earth, between man and man, the blessedness of which could for a moment be compared with that found by the disciples in the presence of their Lord. Although Jerusalem, with her priests and her doctors, the expounders of the law which prepared the way for him, and the ministers of the sacrifices which foreshowed

I The late Bishop Marsh was at the head of this school. It was made a matter of wager, among some of his irreverent hearers, that in any sermon he was about to preach the words “credibility” and “authenticity" would occur at least once in the first six sentences. The wager was always won.

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