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member of a family circle , as they teach duties which children must learn , which servants should be taught to regard , and of which the wisest require to be frequently reminded . We venture to predict that those which are written in a lively style will be the most useful . We would notice three sermons on " the Duty of Bearing one another's Burdens , " on " Diligence in availing Ourselves of peculiar Opportunities , ' * and we were about to include two very good sermons on the " Government of the Thoughts ; " but the style is scarcely plain enough to place them in this class .
The first-mentioned three are excellent in their way . Their object is to shew the duty of bearing with the infirmities arising from differences of understanding , affections , and temper , between man and man ; with wrong conduct , with the consequences of affliction , with all the painful circumstances which impair the pleasures of mutual intercourse . This forbearance is enforced by motives drawn from a regard to our own well-being , to our obligations towards others , and the obedience we owe to " the law of Christ . " The following extract will give an idea o { the matter and style of these discourses :
" In like manner , those whom Providence has favoured with a larger share of knowledge and learning should not despise the more limited knowledge and less correct opinions of the ignorant and uninstructed ; but patiently bear , and mildly rectify , their errors . Let knowledge be always attended with modesty and good nature , and then it will be truly ornamental . The light of the sun is given by the benevolent Author of nature for the common good of all . Are you possessed of a superior share of intellectual light ? Diffuse it freely for the common good or all within your influence who may want it ;
but let it be , like the natural light , soft and gentle in its impression , deli g htful and cheering * in its influence and effects , on every mind you would illuminate . Would you be honoured for your knowledge , and make all around you sensible of the superiority of your wisdom ? Fail not to adorn that wisdom with an equal degree of modesty and candour ; be not eag * er or hasty to assume , but rather speak with diffidence ; make your instructions easy and agreeable
to those to whom you would address them , and then be sure of all the respect , esteem , and deference , you may wish for . There is no better proof of true greatness of mind than condescension ; of true wisdom , than to make all proper allowances for the ignorant , and to impart knowledge to them acceptably . Arrogance , on any account , is very mean and foolish ; but arrogance , on pretence or in consequence of superior knowledge , is in the highest degree contemptible /'—P . 165 .
We are rather surprised that the desire of obtaining honour for superiority of wisdom should be admitted as a motive to kind condescension ; anjl to find another passage afterwards expressing the same idea : * ' It is a great p ity you should have the opportunity ; but in reality you have a fine occasion for displaying the superior excellence of your own spirit and character ; and to carry your attainment of it to a still higher perfection . "
Can these passages mean any thing but to recommend self-cornmand from a desire of applause ? And is it consistent with the spirit of Christianity to urge such a motive upon the very lowest minds ? The sermon on the text , ** I must work the work of him that sent me , while it is day , " is well calculated to rouse the energies of the timid and the indolent . It is animated and animating . After reminding his hearers of their accountability for all the powers bestowed on them , the writer continues—
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4 & $ Sermons for Families .
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Citation
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Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), July 2, 1829, page 456, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2574/page/8/
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