NYPL RESEARCH LIBRARIES
3 3433 06826585 3
7/2
c:
I L
^./7i^
II
Ir
THE EXCELLEXCY
OF
THE LITURGY,
IN
FOUR DISCOURSES,
PREACHED BEFORE
THE UNIVERSITY OF CAMBRIDGE,
IX NOVEMBER, 1811.
ALSO,
UNIVERSITY SERMONS,
CO>-TAi:<fIXG
I. THE CHURCHMAN'S CONFESSION, OR AN APPEAL
TO THE LITURGY.
IL THE FOUNTAIN OF LIVING WATERS.
IIL EVANGELICAL AND PHARISAIC RIGHTEOUSNESS
COMPARED.
IV. CHRIST CRUCIFIED.
REV. CHARLES SIMEON, M. A.
NEW-YORK :
PTTBLISHED BT EASTBURy, KIRK, & CO.
WO. 86, BROADWAY-
1813.
--7 T
2.i6214B
PRAT & BOWEN, PRINTERS, BROOKLTN.
SERMON I,
Deut. V. 28j 29.
Tlieij have icell said all that they have
spoken: O that there were such an heart
in them,
THE historical parts of the Old Testa-
ment are more worthy of our attention thaii
men generally imagine. A multitude of facts
recorded in them are replete with spiritual
instruction, being intended by God to serve
as emblems of those deep mysteries which
were afterwards to be revealed. For in-
stance : What is related of our first parent,
his creation, his marriage, his sabbatic rest,
was emblematic of that new creation which
God will produce in us, and of that union
B
J4
%Yitli Christ whereby it shall be effected,
and of the glorious rest to which it shall in-
troduce us, as Avell in this world as in the
world to come. In like manner the pro-
mises made to Adam, to Abraham, and to Da-
vid, whatever reference they might have to
the particular circumstances of those illus-
trious individuals, had a farther and more
important accomplishment in the Lord Jesus
Christ, who is the second Adam, the Pro-
mised Seed, the King of Israel.
The whole of the Mosaic dispensation
vas altogether figurative, as we see from
the Epistle to the Hebrews, in which the
ii^iures themselves are illustrated and ex-
plained. But there are some facts which
appear too trifling to afford any instruction
of this kind. We might expect indeed that
so remarkable a fact as the promulgation of
the law from Mount Sinai should have in it
something mysterious ; but tliat the fears of
the people on that occasion, and the request
dictated by those fears, should be intended
by God to convey any particular instruction,
15
we should not have readily supposed : yet
by these did God intend to shadow forth the
whole mystery of redemption. We are sure
that there was somewhat remarkable in the
people's speech, by the commendation which
God himself bestowed upon it : still however,
unless we have turned our minds particular-
ly to the subject, we shall scarcely conceive
how much is contained in it.
The point for our consideration is, The
request which the Israelites made in con-
sequence of the terror with ichich the dis-
play of the divine Majesty had inspired them.
The explication and improvement of that
point is all that properly belongs to the pas.
sage before us. But we have a further view in
taking this text : we propose, after consider-
ing it in its true and proper sense, to take it
in an improper and accommodated sense ;
and, after making some observations upon
it in reference to the request which the Is-
raelites then offered, to notice it in refpv-
ence to the requests ichich ivefrom time to
time make unto God in the Liturgy of oia^
Estahlished Church.
id
Tlie former view of the text is that which
we propose for our present consideration :
the latter will be reserved for future discus-
sion.
The Israelites made an earnest request to
God : and God expressed his approbation
of it in the words which we have just recit-
ed ; ^' They have well said all that they
have spoken: O that there were such an
heart in them 1" From hence we are nat-
urally led to set before you The sentiments
and dispositions which God approves ; the
sentiments ; " They liave well said all that
they have spoken ;*' the dispositions ; " O
that there were in them such an heart.^'
1st. The sentiments which he approves.
Here it will be necessary to analyse, as
it were, or at least to get a clear and distinct
apprehension of, the speech which God com-
mends. It is recorded in the preceding con-
text from the 23d verse. '' And it came to
pass, when ye heard the voice out of the
midst of , the darkness, (for the mountain did
•17
burn with fire,) that ye came near unto me.
even all the heads of your tribes^ and your
elders ; and ye said, Behold, the Lord our
God hath shewed us his §lory, and his great-
ness, and we have heard his voice out of the
midst of the fire : we have seen this day, that
God doth talk with man and he liveth.
Now therefore why should we die ? for this
great fire will consume us : if we hear the
voice of the Lord our God any more, then
we shall die. For who is there of all ilesh
that hath heard the voice of the living God
speaking out of the midst of the fire, as we
have, and lived ? Go thou near, and hear all
that the Lord our God shall say : and speak
thou unto us all that the Lord our God shall
speak unto thee ; and we will hear it and
do it.'^ Then it is added, '* And the Lord
heard the voice of your words when ye
spake unto me ; and the Lord said unto me^
I have heard the voice of the words of this
people, which they have spoken unto thee :
they have well said all that they have
spoken,'^
^9
Now in this speech are contained the fol-
lowing things ; An acknowledgement that
they could not stand before the Divine Ma-
jesty ; — A desire that God would appoint
some one to mediate l)etween him and them^
— and lastly, An engagement to regard ev-
ery word that should be delivered to tbem
through a Mediator, with the same obedi-
ential reverence, as they would if it were
spoken to them by Grod himself. And these
are the sentiments, on which the commenda-
lion in our text was unreservedly bestowed.
The first thing then to be noticed is. Their
acknowledgment that they could not stand
before the Divine Majesty,
Many things had now occurred to produce-
an extraordinary degree of terror upon their
minds. There was a blackness and dark-
ness in the sky, such as they never before^
beheld. This darkness was rendered more
visible by the wiiole adjacent mountain bla-
zing with fire, and by vivid lightenings flash-
ing all around in quick succession. The
19
roaring peals of thunder added an awful
' solemnity to the scene. The trumpet sound-
ing with a long and increasingly tremendous
blast^ accompianed as it was by tlie moun-
tain shaking to its centre, appalled the trem-
bling multitude : and Jehovah's voice, ut-
tering with inconceivable majesty his au-
thorative commands, caused even Moses
himself to say, I exceedingly fear and
quake. ^ In consequence of this terrific
scene we are told that the people " removed
and stood afar off,''t lest the fire should
consume them, or the voice of God strike
them dead upon the spot. J Now though
this was in them a mere slavish fear, and
the request founded upon it had respect only
to their temporal safety, yet the sentiment
itself was good, and worthy of universal
adoption. God being hidden from our sen-
ses, so that we neither see nor hear him,
we are ready to think lightly of him, and
even to rush into his more immediate pre^
sence without any holy awe upon our minds :
t Exod. XX. 18, 19.
t Ver. 31. above cited.
but when he speaks to us in thunder or by an
earthquake, the most hardened rebel is made
to feel that " with Grod is terrible majesty,''
and that " he is to be had in reverence
" by all that are round about him." This
is a lesson which God has abundantly taught
us by his dealings with the Jews. Among
the men of Bethshemesh, a great multitude
were slain for their irreverent curiosity in
looking into the ark ; as Uzzah also after-
wards was for his well-meant but erroneous
zeal in presuming to touch it. The reason
of such acts of severity is told us in the his-
tory of Nadab and Abihu, who were struck
dead for offering strange iire on the altar of
their God : they are designed to teach us,
^' that God will be sanctified in all that
come nigh unto him, and before all the peo-
ple he will be glorified."*
The next thing to be noticed is, Their
desire to have some person appointed ivho
should act as a mediator between God and
them. They probably had respect only to
* Ley. X. 1—3.
21
tLe present occasion ; but God interpreted
their words as general, and as importing a
request that he would send tliem a perma^
nent Mediator, who should transact all their
business, as it were, with God, making
known to him their wants, and communi-
cating from him the knowledge of his will.
That God did construe their words in this
extended sense, we are informed by Moses
in a subsequent chapter of this book. In
18th of Deut. and 15th and following ver-
ses, this explanation of the matter is given.
" The Lord thy God will raise up 'into
thee a Prophet from the midst of thee of
thy brethren like unto me ; unto him shall
ye hearken, according to all that thou desir-
edst of the Lord thy God in Horeb in the
day of the assembly, saying, Let me not hear
again the voice of the Lord my God, neither
let me see this- great fire any more, that Idle
not, Jlndthe Lord said unto me, they have
well spoken that which they have spoken.
I WILL RAISE THEM UP A PrOPHET FROM
AMONG THEIR BRETHREN like UUto thcC,
and will put my words in His mouth } and
22
He shall speak unto tliem all that I com-
mand him : and it shall come to pass, that
whosoever will not hearken unto my words
which He shall speak in my name, I will
require it of him.'' Who this Prophet was,
we are at no loss to declare ; for the apos-
tle Peter, endeavouring to convince the
Jews from their own Scriptures that Jesus
was the Christ, and that Moses himself had
required them to believe in him, cites these
very words as referring to Christy and calls
upon them to regard him as that very Me-
diator, whom God had sent in answer to the
petitions which had been offered by their
forefathers at Mount Horeb.*
Here it should be remembered that we
are speaking not from conjecture, but from
infallible autJiority ; and that the construc-
tion we are putting on (he text is, not a fan-
ciful interpretation of our own, but God's
own exposition of his own words.
Behold then the sentiment expressed in
our text, and the commendation given to it.
* Acts iii. 22, 23.
by God himself; it is a sentiment which is
the very sum and substance of tlie whole
gospel ; it is a sentiment, which whosoever
embraces truly , and acts upon it faithfully^
can never perish, but shall have eternal life.
The preceding sentiment, that we are inca-
pable of standing before an holy God, is
good, as introductory to this ; but this is
the crown of all ; this consciousness that
we cannot come to God, and that God will
not come to us, but through Christ. This
acquiescence in him as the divinely appoint-
ed Mediator ; this acceptance of him as
^' the W,ay, the Truth, and the Life ;" this
sentiment, I say, God did, and will approve,
wheresoever it may be found. The Lord
grant that we may all embrace this senti-
ment as we ought ; and that, having tasted
its sweetness and felt its efficacy, we may
attain by means of it all the blessings which
a due reception of it will insure I
The third thing to be noticed is, Their
engagement to yield unqualified obedience to
every thing that should he spoken to them by
the Mediator, This, if viewed only as a
general promise of obedience, was good,
and highly acceptable to God ; since the
obedience of his creatures is the very end
of all his dispensations towards them. It
is, to bring them to obedience, that he alarms
them by the denunciations of his wrath, and
encourages them by the promises of his gos-
pel : when once they are brought to love his
law, and obey his commandments, all the
designs of his love and mercy are accom-
plished ; and notliing remains but that they
attain that measure of sanctiiication, that
shall fit them for the glory which he has
prepared for them.
But there is far moi'e in this part of our
subject than appears at first sight. We will
endeavour to enter into it somewhat more
minutely, in order to explain what we con-
ceive to be contained in it.
The moral law was never given with a
view to men's obtaining salvation by their
obedience to it 5 for it was not possible that
2Sf
they who had transgressed it in any one
particular, should afterwards be justified by
it. St. Paul says, " If there had been a
law given which could have giveu life, verily
righteousness should have been by the
law.''* But the law could not give life to
fallen man : and therefore that way of ob-
taining righteousness is for ever closed.
With what view then was the law given ?
I answer, to shew the existence of sin, and
the lost state of man by reason of sin, and
to shut him up to that way of obtaining mer-
cy, which God has revealed in his gospel.
I need not multiply passages in proof of this;
two will suffice to establish it beyond a
doubt: ^' As many as are under the law,
are under the curse : for it is written, Cursed
is every one thatcontinueth not in all tilings
which are written in the book of the law to
do them.^' Again, '' The law is our school-
master to bring us unto Christ, that we
might be justified by faith.'^f But when
the law has answered this end, then it has
a further use, namely, to make knoM n to us
* Gal. iii, 31. f Gal. iii. lO — 34;
C
S6
the way in -which we should walk. In the
first instance we are to flee from it as a
Covenant, and to seek for mercy through
the Mediator : but when we have obtained
mercy through the Mediator, then we are to
receive the law at bis hands as a rule of
life, and to render a willing obedience to it.
Now all this w as shadowed forth in the
history before us. God gave Israel his law
immediately from his ov>^n mouth : and, so
given, it terrified them beyond measure, and
caused them to desire a Mediator. At the
same time they did not express any wish to
be liberated from obedience to it : on the
contrary, they engaged, that, whatever God
should speak to them by the Mediator, they
would listen to it readily, and obey it unre-
servedly. This was right; and God both
approved of it in them, and will approve of
it in every child of man.
We are afraid of perplexing the subject,
if we dwell any longer on this branch of itj
because it would divert your attention from
the main body of the Discourse : We will
therefore content ourselves with citing one
passage, wherein the whole is set forth in
the precise point of view in which we have
endeavoured to place it. We have shewn
that the transactions at Mount Sinai, were
intended to shadow forth the nature of the
two dispensations, (that of the law and that
of the gospel,) in a contrasted view ; that
the terrific nature of the one made the Israel-
ites desirous to obtain an interest in the
other ; and that the appointment of Moses
to be their Mediator, and to communicate
to them the furtlier knowledge of his will
with a view to their future obedience, was
altogether illustrative of the gospel ; which^
whilst it teaches us to flee to Christ from
the curses of the broken law, requires us
afterwards to obey that law : in a word, we
have shewn, that though, as St. Paul ex-
presses ii, we are " without law,'' (consi-
dered as a Covenant) we are nevertheless
*^ not without law to God, but under the law
to Christ '/'^ And all this is set forth in the
ISth chapter of the Epistle to the Hebrews,
* 1 Cor. ix. 2i,
in the following words : *^ Ye are not come
tinto the mount that might be touched, and
that bnrned with fire, nor unto blackness
and darkness and tempest, and the sound of
a trumpet and the voice of words ; which
voice they that heard, intreated that the
word should not be spoken to them any
more : (for they could not endure that which
was commanded : and so terrible was the
sight, that Moses said, I exceedingly feaf
and quake:) but ye are come unto Mvumt
Sion, and unto the city of the living God,
the heavenlv Jerusalem, and to an innume-
rable company of angels, to the general As-
sembly and Church of the first-born, which
are written in heaven, and to God the Judge
of all, and to the spirits of just men made
perfect, and to Jesus the Mediator of the
jVew Covenant f and to the blood of sprink-
ling which speaketh better things than the
blood of xibel.''*
I would only observe, in order to pre-
vent any misconception of my meaning, that
I do not suppose the Israelites to have had
* Heb. xii. 18-—^*.
29
a distinct view of these things, such as we
have at present ; but that they spake like
Caiaphas the high-priest, when he said^
^' It was expedient for one man to die for
the people, rather than that the whole nation
should perish :''* they did not understand
the full import of their own words; but
God overruled their present feelings so that
they spake what was proper to shadow
forth the mysteries of his gospel ; and he
then interpreted their words according to
the full and comprehensive sense in which
he intended they should be understood.
We could gladly have added somewhat
more in confirmation of the sentiments which
have been set before you, and particularly
as founded on the passage we are consider-
ing ; but your time forbids it 5 and there-
fore we pass on to notice in tlie
lid place, The dispositions which God
approve*. These must be noticed with a
direct reference to the sentiments already
* 1 John xi. 49— 5^.
€ %
30
considered ; for God having said^ ^^ They
have well said all that they have spoken/^
adds, ^' O that there were such an heart in
them V^
It is but too common for those desire^^
which arise in the mind under some pecu-
liarly alarming circumstances, to prove only
transient, and to yield in a very little time
to the rooted inclinations of the heart.
This, it is feared, was the case with Israel
at that time: and God himself intimated,
that the seed which thus hastily sprang up,
would soon perish for want of a sufficient
root. But the information which we de-
rive from hence is wholly independent of
them : whether they cultivated these dis-
positions or not, we see what dispositions
God approves. It is his wish to find in all
of us, A reverential fear of God — Jl love
to Jesus as our Mediator — and An unfeign^
ed delight in his commands.
First he desires to find in us a ti reveren-
tial fear of God, That ease; that indiffer-
31
ence, that security which men in general
indulge, is most displeasing to him. Be-
hold how he addresses men of this descrip-
tion by the prophet Jeremiah : " Hear now
this, O foolish people, and without under-
standing ; which have eyes and see not ;
which have ears and hear not : Fear ye not
me ? saith the Lord : will ye not tremble
at my presence, which have placed the sand
for the bound of the sea by a perpetual de-
cree, that it cannot pass it; and though the
waves thereof toss themselves, yet can they
not prevail ; though they roar, yet can they
not pass over it? But this people hath a
revolting and a rebellious heart ; they are
revolted and gone : neither say they in
their heart. Let us now fear the Lord our
God."* Hear too what he says by the
prophet Zephaniah : " I will search Jeru*.
salem with candles, and will punish the
men that are settled on their lees."t It is
thought by many, that, if they commit no
flagrant enormity, they have no cause to
fear : but even a heathen, when brought t,o
* Jer. V. 21-^24. t Zeph. i. 12.
a right mind, saw the folly and impiety of
such a conceit, and issued a decree to all
the subjects of his realm, that they should
all '' tremble and fear before the God of
Daniel, who is the living God and steadfast
forever.''^ Such a state of mind is dread-
ed, from an idea that it must of necessity
be destructive of all happiness. This how-
ever is not true : on the contrary, the more
of holy fear we have in our hearts, the hap-
pier we shall be. If indeed our fear be
only of a slavish kind, it will make us un-
happy ; but, in proportion as it partakes of
filial regard, and has respect to God as a
Father, it will become a source of unspeak-
able peace and joy. The testimony of So-
lomon is, " Happy is the man that feareth
always.''! Nor should we shun even the
slavish fear, since it is generally the pre-
lude to that which is truly filial ; the spirit
of bondage is intended to lead us to a spirit
of adoption, whereby we may cry, Abba,
Father. J Another ground on which meu
* Dan. vi. 26. t Pro v. xxyiii. 14',
4 Rom. viii. 15.
33
endeavour to put away the fear of God is,
that it argues weakness of understanding
and meanness of spirit : but we are told on
infallible authority, that " the fear of the
Lord is the beginning of wisdom : a good
understanding have all they that do his
commandments : his praise endureth for
ever."* Permit me then to recommend to
you this holy disposition. Learn to '' fear
that gloriously and fearful name, The Lord
THY GoD.'^t Stand in awe of his Divine
Majesty : and dread his displeasure more
than death itself. Bethink yourselves, How
you shall appear before him in the day of
judgment. Settle it in your minds, whether
you will think as lightly of him when you
are standing at his tribunal, with all his ter-
rible Majesty displayed before your eyes,
as you are wont to do now that he is hid
from your sight. Examine carefully whe-
ther you are prepared to meet him, and to re-
ceive your final doom at his hands. 1 well
know, that such thoughts are not welcome
to the carnal mind : but I know also that
they are salutary, yea, and indispensa-
* Ps. iii. 10, t Deut. xxviii. 58.
34
bly necessary too for every child of man,
I would therefore adopt the language of the
Angel, who flew in the midst of heaven,
having the everlasting gospel to preach ta
them that dwell on the earth, even to every
nation and kindred, and tongue and people ;
and like him I would say with a loud voice,
^^ Fear God, and give glory to him ; for the
hour of his judgment is come :"* it is come
already in the divine purpose ; and it will
speedily come to every individual amongst
us, and will fix us in an eternity of bliss or
woe.
The next disposition which God would
have us cultivate, is, A love to Jesus as our
Mediator. In proportion as we fear God,
we shall love the Lord Jesus Christ, who
has condescended to mediate between God
and us. Were it only that he, like Moses,
had revealed to us the will of God in a less
terrific way, we ought to love him : but he
has done infinitely more for us than Moses
could possibly do: he has not only stood
between God and us, but has placed him^
* Rev. xiv. 6, 7.
self in our stead, and borne the wrath of
God for us. He has not only silenced the
thunders of Mount Sinai, but '* has redeem-
ed us from the curse of the law, being him-
self made a curse for us.''^^ In a word,
" he has made reconciliation for us by the
blood of his cross ;" so that we may now
come to Grod as our Father and our Friend 5
and may expect at his hands all the bless-
ings of Grace and glory. " Through him
we have access to God/' even to his
throne ; and by faith in him we may even
now receive the remission of our sins, and
rejoice in hope of the glory of God. Shall
we not then love him ? Shall we not honour
him ? Shall we not employ him in his high
office as our Advocate and Mediator? Shall
we not glory in him, " and cleave unco him
with full purpose of heart ?"' It was said by
the prophet Isaiah, "^ Surely shall one
say, In the Lord have I righteousness and
strength ; even to him shall men come : and
all that are incensed against him shall be
ashamed, — In the Lord shall all the seed
* Gal. iii. 13.
86
of Israel be justified, and shall glory/'* O
that this prophecy may be fulfilled in us ;
and that there may henceforth ^^ be in every
individual amongst us such an heart !"
Lastly, Grod would behold in us An un^
feigned delight in his commandments. This
will he the fruit, and must he the evidence,
of our love to Christ : " If ye love me,
says our Lord, keep my commandments :"f
and again, ^^ He that hath my command-
ments and keepeth them, he it is thatlovetb
me. "J Indeed without this, all our senti-
ments or professions are of no avail : " Cir-
cumcision is nothing, and uncircumcision is
nothing, but the keeping of the command-
ments of God.^'J
When persons hear of our being ^^ deliv-
ered from the law," and " dead to the law,'^
they feel a jealousy upon the subject of mo-
rality, and begin to fear that we open to
men the flood-gates of licentiousness : but
* Isai. xlv. 24, 25. f John xiv. ±5.
% 1 Cor. Tii. 19. § John xiv. 21.
37
their fears are both unuecessary and im
scriptural ; for the very circumstance of oiu*
being delivered from the law as a covenant
of works, is that which most forcibly con-
strains us to take it as a rule of life. Hear
how St. Paul speaks on this subject: ^^I
through the law am dead to the' law, that 1
might live unto God ;''^ and again, '^ My
brethren, ye are become dead to the law
by the body of Clirist, that ye should be
married to another, even to him who is
raised from the dead, that we should bring
forth fruit unto God,^^\ You perceive then
that tlie liberty to which we are brought by
Jesus Christ, has the most friendly aspect
imaginable upon the practice of good works,
yea rather, that it absolutely secures the
performance of them. AYhilst tlierefore
we would urge with all possible earnest-
ness a simple affiance in Christ as your
Mediator, we would also intreat you to
receive the commandments at his hands,
and to observe them with your whole
hearts. Take our Lord's Sermon on the
* Gal. ii. 19. t Rom. vii. 4%
D
38
Mounts for instance ; Study with care and
diligence the full import of every precept
in it. Do not endeavour to bring down
those precepts to your practice^ or to the
practice of the world around you ; but ra-
ther strive to elevate your practice to the
standard which he has given you. In like
manner, take all the precepts contained in
the Epistles, and all the holy dispositions
which w^ere exercised by the Apostles ; and
endeavour to emulate the examples of the
most distinguished saints. You are cau-
tioned not to be righteous over-miicli ; but
remember tJiat you have at least equal need
of caution to be righteous enough. If only
you walk in the steps of our Lord and his
Apostles, you need not be afraid of excess ;
it is an erroneous Mnd of righteousness^
against which Solomon would guard you,
iind not against an excessive degree of true
holiness ; for in true holiness there can be
no excess. In this we may vie with each
other, and strive with all our might. St.
Paul, says, " This is a faithful saying ; and
these things I will that thou affirm con-
39
stantly ; that they who have helieved in
God might be careful to maintain (or as
the word imports) to excel in good works.''
By these we shall evince the sincerity of
our love to Christ ; and by these we shall
be judged in the last day. I would there-
fore recommend to every one to ask him-
self, What is there which I have left un-
done? What is there which I have done
defectively? What is there which I have
done amiss ? What is there that I may do
more earnestly for the honour of God, for
the good of mankind, and for the benefit of
my own soul ? O that such a pious zeal per-
vaded this whole assembly ; and '^ that
there were in all of us sucli an heart !" To
those amongst us in whom any good measure
of this grace is found, we would say in the
language of St. Paul, ^* We beseech you,
brethren, and exhort you by the Lord Je-
sus, that as ye have received of us how ye
ought to walk and to please God, so ye
Avould abound more and more.''*
* 1 Thess. iv, 1.
SERMON IL
Deut. V. S8, 29.
They have well said all that they have spo-
Jcen: O that there were such an heart im
them !
WHEREVER the word of God admits
of a literal interpretation, its primary sense
ought to be clearly stated, before any spirit-
ual or mystical application be made of it :
but when its literal meaning is ascertained,
we must proceed to investigate its hidden
import, which is frequently the more impor-
tant. This has been done in relation to the
passage before us ; which primarily expres-
ses an approbation of the request made by
the Jews, that God would speak to them by
the mediation of Moses, and not any longer
by the terrific thunders of Mount Sinai ; but
covertly it conveyed an intimation, that we
should all se»3k deliverance from the curse
of the law through the mediation of that
D %
4S
_gr€at Prophet, whom God raised up like
tinto Moses, even his Son J^sus Christ.
The farther use which we propose to
make of this passage, is only in a way of ac-
commodation : which however is abundant-
ly sanctioned by the example of the Apos-
tles ; who not unfrequently adopt the lan-
guage of the Old Testament to convey their
own ideas, even when it has no necessary
connexion with their subject. Of course,
the Liturgy of our Church was never in the
contemplation of the Sacred Historian : yet,
as in that we constantly address ourselves
to God, and as it is a composition of unrival-
led excellence, and needs only the exercise
of our devout aifections to render it a most
acceptable service before God, we may well
apply to it the commendation in our text ^
•• They have well said all that they liav&
spoken : O that there were such an heart in-
them !"'
As in the course of tbe month two other
occasions of prosecuting our subject will oc-
43
cur, we shall arrange our observations on
the Liturgy/ so as to vindicate its use — dis-
play its excellence — and commend to your
attention one particular part, which we con-
ceive to be eminently deserving notice in
this place.
In the present Discourse we shall confine
ourselves to the vindication of the Liturgy ;
first, Generally, as a service proper to be
used ; and then, Particularly, in reference to
some objections which are urged against it.
Perhaps there never was any human com-
position more cavilled at, or less deserving
such treatment, than our Liturgy. Nothing
has been deemed too harsh to say of it. In
order therefore to a general vindication of it,
we propose to shew, that the use of it is law-
ful in itself — expedient for us — a7id accep-
table to God.
It is laiifal in itself.
The use of a form of prayer cannot be in
itself wroDg>^ for, if it had been, God would
44
not have pvescribecl the use of forms to the
J e wish nation. But God did prescribe them
on several occasions. The words which the
priest was to utter in blessing the people of
Israel, are thus specified : "^ Speak unto
Aaron, and unto his sons, saying, On this
wise ye shall bless the children of Israel,
saying unto them, The Lord bless thee and
keep tliee ; the Lord make his face to shine
upon thee and be gracious unto thee ; the
Lord lift up his countenance upon thee, and
give thee peace. ''^ In like manner, w hen a
man that had been slain was found, inquisi-
tion was to be made for his blood ; and the
elders of the city that was nearest to the
body, were to make a solemn affirmation be-
fore God that they knew not who the mur-
derer was, and at the same time in a set
form of prayer to deprecate the divine dis-
ple isure. t At the offering of the first-fruits,,
both at the beginning and end of the service,^
there were forms of very considerable length,
which every offerer was to utter before the
Lord.f
* Numb. iv. 23 — 26. t Deut. xxi. 7, 8.
\ Deut. xxvi. S. 5 — 10. 13 — 15..
45
When David brought up the ark from the
house of Obed-edom to the tent which he
liad pitched for it in Jerusalem, he compos-
ed a form of prayer and thanksgiving for
the occasion, selected out of four different
Psalms,* and put it into the hand of Asaph
and his brethren for the use of the whole
congregation. In all following ages the
Psalms were used as forms of devotion :
Hezekiah appointed them for that purpose
when he restored the worship of God which
had been suspended and superseded in the
days of Ahaz ;t as did Ezra also at the lay-
ing of the foundation of the second temple. {
Nay, the Hymn which our blessed Lord
sang with Jiis disciples immediately after he
had instituted his Supper, as the memorial
of his death, II was either taken from the
Psalms, from 113th to 118th inclusive, or
^Ise was a particular form composed for that
occasioQ. All this sufficiently shews that
forms of devotion are not evil in themselves.
* Compare 1 Chron. xvi. 7 — 36. with P^i cv. 1 — ±5.
and xcvi. 1 — 13. and cxxxvi. 1. and cvi. 47, 48.
t 2 Chron. xxix. 30. t Ezra iii. 10, 11.
!1 Matt. xxvi. 3Q,
46
But some think, that though they were not
evil under the Jewish dispensation, which
consisted altogether of rites and carnal ordi-
nances, they are evil under the more spirit-
ual dispensation of the Gospel. This how-
ever cannot be ; because our blessed Lord
taught his disciples a form of prayer, and
not only told them to pray after that manner^
as one Evangelist mentions, but to use the
very words, as another Evangelist declares.
Indeed the word o6'rco,, by which St Matthew
expresses it, is not of necessity to be con-
fined to manner ;* it might be taken as re-
ferring to the very words : but, granting
that he speaks of the manner only, and pre-
scribes it as a model ; yet St. Luke certain-
ly requires us to use it as a form : '' Jesus
said unto them, When ye pray, say. Our
Father which art in heaven.'^f According-
ly we find, from the testimonies of some of
the earliest and most eminent Fathers of the
Church,J that it was constantly regarded
* Matt. vi. 9. t Luke xi. 2.
t Tertullian — Cyprian— Cyril — Jerom— Angus-
tin e—Chrysostom—Gregory. See Bennet's London
Cases, p. 5.2.
47
and used in the Cburch as a form from the
very times of the Apostles. As for the ob-
jection, that we do not read in the New Tes-
tament that it was so used, it is of no weight
at all ; for we are not told that the Apostles
ever baptised persons in the Name of the
Father, of the Son, and of the Holy Ghost;
but can we therefore doubt whether they did
use this form of baptism ? Assuredly not ;
and therefore the circumstance of such an
use of the Lord's Prayer not being record-
ed, especially in so short a history as that
of the Apostles, is no argument at all that it
was not so used.
Nor was this the only form used in the
apostolic age. Lucian, speaking of the first
Christians, says, '• They spend whole nights
in singing of Psalms ;*' and Pliny, in his fa-
mous Letter to Trajan, which was written
not much above ten years after the death of
John the Evangelist, says of them, " It is
their manner to sing by turns a hymn to
Christ as God. '* This latter, it should
seem, was not a Psalm of David, but a
48
hymn composed for the purpose : and it
proves indisputabiyj that even in the apos-
tolic age, forms of devotion were in use. If
we come down to the times subsequent to
the Apostles, we shall find Liturgies compos-
ed for the service of the difi"erent Churches.
The Liturgies of St. Peter, St. Mark, and
St. James, though they were corrupted in
later ages, are certainly of high antiquity :
that of St. James was of great authority in
the Church in the days of Cyril, who in his
younger years, at the end of the third or be-
ginning of the fourth century, wrote a Com-
ment upon it. And it were easy to trace the
use of them from that time even to the pre-
sent day. Shall it be said then, that the use
of a pre-composed form of prayer is not law-
ful ? Wonld God have given so many forms
under the Jewish dispensation ; and would
our blessed Lord have given a form for the
use of his Church and people, if it had not
been lawful to use a form ? But it is w orthy
of observation, tliat those who most loudly
decry the use of forms, do themselves use
forms, whenever they unite in public wor-
49
ship. What are hymns, but forms of pray-
er and praise ? and if it be lawful to worship
God in forms of verse, is it not equally so in
forms of prose ? We may say therefore, our
adversaries themselves being judges, that
the use of a form of prayer is lawful.
As for those passages of Scripture which
are supposed to hold forth an expectation
that under the Gospel we should have ability
to pray without a form ; for instance, that
^^ God would give us a spirit of grace and of
supplication/' and that ^' the Spirit should
help our infirmities and teach us what to
pray for as we ought ;" they do not warrant
us to expect, that we shall be enabled to
speak by inspiration, as the Apostles did,
but that our hearts should be disposed for
prayer, and be enabled to enjoy near and
intimate communion with God in that holy-
exercise : but they may be fulfilled to us as
much in the use of a pre- composed form, as
in any extemporaneous effusions of our own :
and it is certain, that persons may be very
fluent in the expressions of prayer without
E
50
iht smallest spiritual iniiuence upon tbeiv
minds ; and that tliey may, on tbe other
hand, he very fervent in prayer, though the
expressions be already provided to their
hand : and consequently, the promised as-
jdstance of the Spirit iis perfectly consistent
with the use of prayers that have been pre-
composed i
But the lawfulness of forms of prayer
is iu this day pretty generally conceded.
Many however still question their expedi-
ency- We proceed therefore to shew next,
that the use of the Liturgy is exj^edient for
us.
Here let it not be supposed that I am
about to condemn those who differ from us
in judgment or in practice. The Legisla-
ture has liberally conceded to all the sub-
jects of the realm a right of choice ; and
bod forbid that any one should wish to
abridge them of it, in a matter of such high
concern as the worship of Almighty God.
If any think themselves more edified by
51
extempore prayer^ we rejoice that tlieir souls
are beiieiited, though it he not precisely in
our way ; but still we cannot be insensible
to the advantages which we enjoy ; and
much less can we concede to any that the
use of a prescribed form of prayer is the
smallest disadvantage.
We say then, that the Liturgy was of
great use at the time it was made. At the
commencement of the Reformation, the most
lamentable ignorance prevailed throughout
the land : and even those who from their
o-fice ought to have been well ins true
ted in the Holy Scriptures, themselves
needed to be taught what were the first prin-
ciples of the oracles of God. If then the
pious and venerable Reformers of our
Church had not provided a suitable form of
prayer, the people would still in many thou-,
sands of parishes have remained in utter
darkness ; but by the diffusion of this sacred
light throughout the land, every part of the
kingdom became in a good measure irradiate
with scriptural knowledge, and with savin^g
52
truth. The few who were enlightened,
might indeed have scattered some partial
rays around them ; but their light would
have been only as a meteor, that passes
away and leaves no permanent effect. More-
over, if their zeal and knowledge and piety
had been suffered to die with them, we
should have in vain sought for compositions
of equal excellence from any set of gover-
nors from that day to the present hour : but
by conveying to posterity tlie impress of
their ov/n piety in stated forms of prayer,
they have in tliem transmitted a measure of
their own spirit, which like Elijah's mantle,
has descended on multitudes who have suc-
ceeded them in th^ir high office. It is not
possible to form a correct estimate of the
benefit which we at this day derive from
having such a standard of piety in our
bands ; but we do not speak too strongly if
we say, that the most enlightened amongst
us, of whatever denomination they may be,
owe much to the existence of our Liturgy ;
which has been, as it were, the pillar and
ground of the truth in this kingdom, and
53
has sewed as fuel to perpetuate the flame,
which the Lord himself, at the time of the
Reformation, kindled upon our altars.
But we must go further, and say, that the
use of the Liturgy is equally expedient still.
Of course, we must not be understood as
speaking of private prayer in the closet;
where though a young and inexperienced
person may get help from written forms, it
is desirable that every one should learn to
express his own wants in his own language f
because no written prayer can enter so mi-
nutely into his wants and feelings as he him-
self may do : but in public, we maintain,
that the use of such a form as ours is still
as expedient as ever. To lead the devo-
tions of a congregation in extempore prayer
is a work for which but few are qualified.
An extensive knowledge of the Scriptures
must be combined with fervent piety, in or-
der to fit a person for such an undertaking :
and I greatly mistake if there be found a
humble person in the world, who, after eit-
54
gaging often in that arduous work, does not
wish at times that he had a suitable form
prepared for him. That the constant repe-
tition of the same form does not so forcibly
arrest the attention as ne^^' sentiments and
expressions would do, must be confessed :
but, on the other hand, the use of a well-
composed form secures us against the dry,
dull, tedious repetitions which are but too
frequently the fruits of extemporaneous de-
yotions. Only let any person be in a de-
vout frame, and he will be far more likely
to have his soul elevated to heaven by tbe
Liturgy of the Established Church, than
he will by the generality of prayers which
he would hear in other places of worship :
and, if any one complain that he cannot en-
ter into the spirit of them, let him only ex-
amine his frame of mind when engaged in
extemporaneous prayers, whether in public,
or in his own family ; and he will find, that
his formality is not confined to the service
of the Church, but is the sad fruit and con-
sequence of his own weakness and corrup-
Hon,
99
Here it may not be amiss to rectify the
notions which are frequently entertained of
spiritual edificatioQ, Many, if their imagi-
nations are pleased, and their spirits eleva-
ted, are ready to think, that they have been
greatly edified : and this error is at the root
of that preference which they give to extern-
pore prayer, and the indifference which they
manifest towards the prayers of the Estab-
lished Church. But real edification consists
in humility of mind, and in being led to a
more holy and consisteut walk with God:
and one atom of such a spirit is more valua-
ble than all the animal fervour that ever was
excited. It is with solid truths^ and not
with fluent wordsy that we are to be impres-
sed ; and if we can desire from our hearts
the things which we pray for in our public-
forms, we need never regret, that our fancy
was not gratified, or our animal spirits rais-
ed^ by the delusive charms of novelty.
In what we have spoken on this subject
it must be remembered, that we have spo-
ken only in a way of vindication : the true^
m
the exalted, and the proper ground for a
Member and Minister of the Established
Church, we have left for the present un-
touched, lest we should encroach upon that,
which we hope to occupy on a future occa-
sion. But it remains for us yet further
to remark, that the use of our Liturgy is
acceptable to God,
The words of our text are sufficient to
shew us, that God does not look at fine
words and fluent expressions^ but at the
heart. Tbe Israelites had " well said all
that they had spoken :'^ but whilst God
acknowledged that, he added, " O that there
were such an heart in them V^ If there be
humility and contrition in our supplications,
it will make no difference with God whe-
ther they be extemporaneous or pre-compos-
ed.^ Can any one doubt whether, if we were
to address our heavenly Father in the words
which Christ himself lias taught us, we
should be accepted of him, provided we ut-
tered the different petitions from our hearts ?
As little doubt then is there that in the use-
37
of the Liturgy also we shall be accepted^
if only we draw nigh to God with our hearts
as well as with our lips. The prayer of
faith, whether with or without a form, shall
never go forth in vain. And there are thou-*
sands at this day who can attest from their
own experience, that they have often found
God as present with them in the use of the
public services of our Church, as ever they
did in their secret chambers.
Thus we have endeavoured to vindicate
the use of our Liturgy generally. We now
come to vindicate it in reference to some
particular objections that have been urged
against it.
The objections may be comprised under
two heads ; namely, That there are excep-
tionable expressions in the Liturgy ; and,
That the use of it necessarily generate*
formality.
To notice all the expressions which cap-
tious men have cavilled at, would be a waste
58
of time. But there are one or two which
with tender minds have considerable weight,
and have not only prevented many worthy
men from entering into the churchy but do
at this hour press upon the consciences of
many, who in all other things approve and
admire the public formularies of our church^
A great portion of this present assembly
are educated with a view to the ministry in
the establishment ; and, if I maybe able in
any little measure to satisfy their minds, or
to remove a stumbling-block out of their
way, I shall think that I have made a good
use of the opportunity which is thus afforded
me. A more essential service I can scarcely
render unto any of my younger bretliren,
or indeed to the Establishment itself, than
by meeting fairly the difficulties which oc-
cur to their minds, and which are too often
successfully urged by the enemies of our
church, to the embarrassing of conscientious
minds, and to the drawing away of many,
who might have laboured comfortably and
successfully in this part of our Lord's vine-
yard.
59
There is one circumstance in the forma-
tion of our Liturgy which is not sufficiently
adverted to. The persons who composed
it w^ere men of a truly Apostolic spirit; un-
hampered by party prejudices, they endea-
voured to speak in all things precisely as
the Scriptures speak : they did not indulge
in speculations and metaphysical reason-
ings ; nor did they presume to be wise
above w hat is written : they laboured to
gpeak the truth, the whole truth, in love :
and they cultivated in the highest degree
that candour, that simplicity, and that cha-
rity, vyhich so emiuently characterised all
the Apostolic writings. Permit me to call
your attention to this particular point, be-
cause it will satisfactorily account for those
expressions which seem most objectionable ;
and will shew precisely in what view we
may most conscientiously repeat the lan-
guage they have used.
In oar Burial Service we thank God for
delivering our brother out of the miseries of
this sinful world, and express a sure and
60
certaiQ hope of the resmTection to eternal
life, together with a hope also that our de-
parted brother rests in Christ.* Of course,
it often happens, that we are called to use
these expressions over persons, who, there
is reason to fear, have died in their sins;
and then the question is. How we can with
propriety use them ? I answer, that, even
according to the letter of the words, the use
of them may he justified ; because we speak
not of hisy but of the^ resurrection to eternal
* The Burial Service in the Liturgy of the Pro-
testant Episcopal Church, in the United States of
America, is altered in the parts here quoted. In-
stead of offering " thanks that it hath pleased God
to deliver our brother out of the miseries of this sin-
ful world ;" the collect in the Burial Service of the
American Liturgy, stands thus — " We give thee
hearty thanks for the good examples of all those thy
servants, who, having finished their course in faith,
do now rest from their labours." And the use of this
collect is left at the discretion of the minister. In-
stead of the words "in sure and certain hepe of the
resurrection to eternal life ;" the following are used
in the Burial Service of the American church —
" looking for the general resurrection at the last
day, and the life of the world to come." [.4m. Ed.2
61
life ; and because, where we do not abso-
lutely know that God .has not pardoned a
person, we may entertain some measure of
hope that he has. But, taking the expres-
sions more according to the spirit of them,
they precisely accord with what we contin-
ually read in the Epistles of St. Paul. In
the First Epistle to the Corintliian church,
he says of them, ^a thank my God always
on your behalf, that in every thing ye are
enriched by him in all utterance, and in all
knowledge, even as the testimony of Christ
was confirmed in you, so that ye come be^
hind in no gift, waiting for the coming of
our Lord Jesus Christ.'^ Yet, does he in-
stantly begin to condemn the same persons
for their divisions and contentions; and
afterwards tells them " that they were car-
nal, and walked, not as saints, but as men,^^
that is, as unconverted and ungodly men.*
In like manner, in his Epistle to the Phi-
lippians, after saying, ^^ I thank my God
upon every remembrance of you, for your
fellowship in the gospel from the first day
* i Cor. i. 4f — 7. and iii. 3.
F
63
until now ; being confident of this very thing,
that he who hath begun a good work in
you will perform it until the day of Jesus
Christ/' he adds, '^ Even as it is meet for
me to think this of you all .•''* Yet does
he afterwards caution these very persons
against strife, and vain-glory, and self-love ;
and tell them that he will send Timothy to
them shortly, in order to make inquiries into
their state, and to give him information re-
specting them : and he even mentions two
by name, Euodias and Syntyche, whose no-
torious disagreements he was desirous to
heal.
A multitude of other passages might be
cited to the same effect ; to shew that the
Apostles, in a spirit of candour and of love,
spoke in terms of commendation respecting
all, when in strictness of speech they should
have made some particular exceptions.
And, if we at this day were called to use
the same language under the very same
circumstances, it is probable that many
* Phil. i. 3— .7.
63
would feel scruples respecting it, and espe-
cially, in thanking God for things, which,
if pressed to the utmost meaning of the
words, might not be strictly true. But
surely, if the Apostles in a spirit of love
and charity used such language, we may
safely and properly do the same : and
knowing in what manner, and with what
views, they spake, we need not hesitate to
deliver ourselves with the same spirit and
in the same latitude, as they.^
In the baptismal Service we thank God
for having regenerated tlie baptized infant
by his Holy Spirit. Now from hence it ap-
* To guard against a misapprehension of his mean-
ing, the Author wishes these words to be distinctly
noticed ; because they contain the whole drift of his
argument. He does not mean to say, that the Apos-
tles ascribed salvation to the opus operatum, the out-
ward act of baptism; or, that they intended to assert
distinctly the salvation of every individual wliR) had
been baptized ; but only that, in reference to these
subjects, they did use a language very similar to that
in our Liturgy, and that therefore our Reformers
were justified, as we also are, in using the same.
pears that, in the opinion of our Reformers^
regeneration and remission of sins did ac-
company baptism. Bat in what sense did
they hold this sentiment? Did they main-
tain that there was no need for the seed then
sown in the heart of the baptized person to
grow up, and to bring forth fruit ; or that he
could be saved in any other way than by a
progressive renovation of his soul after the
Divine image ?* Had they asserted or coun-
*In proof of the correctness of this sentiment,
it may be obserreil that tke church eTideiitly distin»-
sruishes between reireiieraiion aiul venovatiGn. She
considers regeneration as tliat change of spiritual state
or condition, which takes place in baptism; and rew-
oimtion, as a change of heart and life, by the influen-
ces of the Holy Spirit. This change, Mr. Simeon
describes as '• a progressive renovation of the soul
after the divine image."
The distinction between regeneration and renova'
Hon, is expressly noted in the collect for Christmas
day: in which the church directs her members to
pray, " Grant that we, being regenerated, may daily
be renewed by thy Holy Spirit."
The primitive fathers umformlj preserve this dis-
tinction, and call baptism the " laver of regeneration,"
(to
tenanced any such doctrine as that, it would
have been impossible for any enlightened
The distinction is founded on scripture. The
apostle in the epistle to Titus (eh. iii. ver. 5.) speaks
of " the washing of regeneration,'^^ evidently meaning
baptism, and " the renewing of the Holy -Ghost."
Following scripture and primitive authority, the
church therefore very properly applies the term re-
generation to baptism; in which sacrament that
change takes place in our spiritual state or condition^
which the term describes. Thus the baptismal offi-
ces, and the office of confirmation speak of every
baptised person as " being regenerate.^^ The cate-
ohism, in reference to baptism, declarer, that "being
by nature born in sin, and the children of wrath, we
are hereby^^ (by baptism) "made the children of
grace.^^ The baptised person is taught to profess, in
the catechism, that in baptism, on the conditions
of repentance and faith he was made " a member of
Christ, a child of God, and an inheritor of the king-
dom of heaven." And in the same admirable sum-
mary of christian instruction, he is taught to "thank
his heavenly Father who hath called him to this
state of salvationJ^
But, as Mr. Simeon* justly maintains, the church
enforces a change of heart and life as essential to secui'
t2
■f66
person to concur with them. But nothing
can be conceived more repugnant to their
sentiments than such an idea as this : so far
from harbouring such a thought, they have,
and that too in this very prayer, taught us
to look unto God for that total change both
of heart and life, which, long since their
days, has begun to be expressed by the term,
ing the privileges of baptism. The baptised person,
she teaches, must ''die to sin, and rise again unto
righteousness ;" must '^ erucifj the old man and ut-
terly abolish the whole body of sin;" and must
'^ continually mortify all his evil and corrupt affec-
tions, and daily proceed in all virtue and Godliness
of living;" in other words; he must be renewed by
the Holy Spirit.
It is much to be lamented that many divines of the
ehureh of England, have not attended to this distinc-
tion between regeneration and renovation; and ap-
ply t!ie former term to that change of heart and life,
which the reformers of the church, agreeably to
Scripture and the primitive Fathers, denoted by the
term, renovation. Mr. Simeon very properly ob-
serves, that " the total change of heart and life, long
since the days of the reformers^ began to be expressed
bv the term resreueration.** *im, Ed,
67
regeneration. After thanking God for re*
generating the infant by his Holy Spirit,
we are taught to pray, '^ that he, being dead
unto sin and living unto righteousness may
crucify the old man, and utterly abolish the
whole body of sin ." and then declaring that
total change to be the necessary mean of his
obtaining salvation, we add, '' So that
finally, with the residue of tliy hcly Church,
he may be an inheritor of thine everlasting
kingdom?" Is there I would ask, any per-
son that can require more than this ? or does
God in his word require more ? There are
two things to be noticed in reference to this
subject ; the term, Regeneration, and the
thing. The term occurs but twice in the
Scriptures ; in one place it refers to baptism,
and is distinguished from the renewing of
the Holy Ghost ; which however is repre-
sented as attendant on it : and in the other
place it has a totally distinct meaning un-
connected with the subject Now the term
they use, as the Scripture uses it : and the
thing they require, as strongly as any per-
son can require it. They do not give us
68
any reason to imagine that an adult person
can be saved without experiencing all that
modern Divines have included in the term
Regeneration : on the contrary they do,
hoth there and throughout the whole Litur-
gy insist upon the necessity of a radical
change both of heart and life. Here then,
the only question is, not, whether a baptiz-
ed person can be saved by that ordinance
without sanctification ; but whether God
does always accompany the sign with the
thing signified ? Here is certainly room for
difference of opinion : but it cannot be posi-
tively decided in the negative ; because we
cannot know, or even judge, respecting it
in any instance whatever, except by the
fruits that follow : and therefore in all fair-
ness it may be considered only as a doubt-
ful point : and, if we appeal, as we ought to
do, to the holy Scriptures, they certainly
do in a very remarkable way accord with the
expressions in our Liturgy. St. Paul says^
" By one Spirit are we all baptized into one
body, whether we be Jews or Gentiles,^^
whether we be bond or free 5 and have been
69
all made to drink into one Spirit .•'' and this
he says of all the visible members of Christ's
body.* Again, speaking of the whole na-
tion of Israel, infants as well as adults, he
says, ^^ They were all baptized unto Moses
in the cloud and in the sea, and did all eat
the same spiritual meat, and did all
drink the same spiritual drink ; for they
drank of that spiritual rock that follow-
ed them ; and that rock was Christ J^
(1 Cor. X. 1 — ^.) Yet behold, in the very
next verse he tells us, that " with many of
them God was displeased, and overthrew
them in the wilderness." In another place
he speaks yet more strongly still : " As
many of you, says he, as are baptized into
Christ, have put on Christ .•" (GaJ. iii. 27.)
Here we see what is meant by the expres-
sion *' baptized into Christ ;" it is precisely
the same expression as that before mention-
ed, of the Israelites being " baptized unto
Moses ;" (the preposition «> is used in both
places) it includes all that had been ini-
tiated into his religion by the rite of bap-
tism : and of them universally does the apos-
* 1 Cor. xii. 13. 27.
tie say, '' They Jiavefidon Christ, ^^ Now
i ask, Have not the persons who scruple
the use of that prayer in the baptismal ser-
vice, equal reason to scruple the use of these
different expressions ?
Again — St Peter says, Repent and be
baptized every one of you for the remission
of sins ; (Acts ii. 38, 39.) and in another
place, ^' Baptism doth now save us :" (1 Pet
iii* 2i.) And speaking elsewiiere of baptiz-
ed persons who were unfruitful in the know-
ledge of our Lord Jesus Christ, he says,
^^ He hatli forgotten that he was purged from
his old sins.'** Does not this very strong-
ly countenance the idea which our Reform-
ers entertained. That the remission of our
sins, as well as the regeneration of our souls,
is an attendant on the baptismal rite ? Per-
haps it will be said, that the inspired Wri-
ters spake of persons who had been baptiz-
ed at an adult age. But, if they did so in
some places, they certainly did not in
others ; and, where they did not, they must
be understood as comprehending all, whether
* 2 Pet. i. 9.
71
infants or adults : and therefore the lan-
guage of our Liturgy, -which is not a ^vliit
stronger than theirs, may be both subscribed
and used without any just occasion of of-
fence.
Let me then speak the truth before God :
Though I am no Arminian, I do think that
the refinements of Calvin have done great
harm in the church: they have driven mul-
titudes from the plain, and popular way of
speaking used by the inspii^ed writers, and
have made them unreasonaldy and unscrip-
turally squeamish in their modes of ex-
pression ; and I conceive that, the less
addicted any person is to systematic accu-
racy, the more he will accord with the in-
spired writers, and the more he will ap-
prove of the views of our Reformers. I do
not mean however to say, that a slight alter-
ation in two or three instances would not
be an improvement ; since it would take oif
a burthen from many minds, and supersede
the necessity of laboured explanations: but
I do mean to say, that there is no such ob-
7S
jeetion to these expressioQS as to deter any
conscientious person from giving his un-
feigned assent and consent to the Liturgy
altogether, or from using the particular ex-
pressions which we have been endeavour-
ing to explain.
The other objection is. that the use of a
Liturgy necessarily generates formality.
We have before acknowledged that the re-
petition of a form is less likely to arrest the
attention than that which is novel : but we
hj no means concede that it necessarily
generates formality ; on the contrary we af-
firm, that, if any person come to the service
of the church with a truly spiritual mind, he
will find in our Liturgy what is calculated
to call forth the devoutest exercises of his
mind far more than in any of the extempo-
raneous prayers which he would hear in
other places.
We forbear to enter into a fuller elucio
dation of this point at present, because we
y3
should detain you too long, and we shall
have a better opportunity of doing it in our
next Discourse. But we would here in-
treat you all so far to bear this objection in
your minds^ as to cut oiF all occasion for it
as much as possible, and, by the devout
manner of your attendance on the services
of the Church, to shew, that though you
worship God with a form, you also wor-
ship him in spirit and in truth. Dissenters
themselves know that the repetition of fa-
vourite hymns does not generate formality ;
and they may from thence learn that the re-
petition of our excellent Liturgy is not really
open to that objection. But they will judge
from what they see amongst us: If they
see that the prayers are read amongst us
without any devotion, and that those who
hear them, are inattentive and irreverent dur»
ing the service, they will not impute these
evils to the true and proper cause, but to the
Liturgy itself: and it is a fact that they do
from this very circumstance derive great
advantage for the weakening of men's at-^
tachment to the Established Church, and
G
for the augmenting of their own societies.
Surely then it becomes lis who are annually
sending forth so many ministers into every
quarter of the land, to pay particular atten-
tion to this point. I am well aware that
where such multitudes of young men are, it
is not possible so to controul the inconsid-
crateness of youth, as to suppress all levity^
or to maintain that complete order that might
l)e wished ; but I know also that the ingen-
uousness of youth is open to conviction
upon a subject like this, and that even the
strictest discipline upon a point so inter-
woven with the honour of the Establish-
ment and tlie eternal interests of their own
souls, would, in a little time, meet with a
more cordial concurrence than is generally
imagined : it would commend itself to theiv
consciences, and call forth, not only their
present approbation, but their lasting grati-
tude : and if those who are iu authority
amongst us would lay this matter to heart,
and devise means for the carrying it into
full effect, more would be done for the up-
bolding of the Establishment; than by ten
75
tbousand discourses in vindication of it:
and verily, if but tlie smallest progress
should be made in it, I should think that I
had " not laboured in vain^ or run in vain.'^
But let us not so think of the Establish-
ment as to forget our own souls : for after
all, the great question for the consideration
of us all is, Whether we ourselves are ac-
cepted in the use of these prayers ? And
here, it is not outward reverence and de-
corum that will suffice ; the heart must be
engaged, as well as the lips. It will be to
little purpose that God say respecting us,
•^ They have well said all that they have
spoken,'^ unless he see his own wish also
accomplished, ^^ O that there were in them
such an heart !'' Indeed our prayers will
be no more than a solemn mockery, if there
be not a correspondence between the words
of our lips and tlie feeling of our own
souls : and his answer to us Avill be, like
that to the Jews of old, " Ye hypocrites, in
vain do you worship me.^' Let all of us
then bring our devotions to this test, and
76
look well to iif that^ with ^^ the form we
have also the power of godliness.'^ We
are too apt to rusli iato the Divine presence
without any consciousness of the importance
of the work in which we are going to be
engaged, or any fear of his Majesty, whom
we are going to address. If we would pre-
vent formality in the house of God, we
should endeavour to carry thither a devout
spirit along with us, and guard against the
very first incursion of vain thoughts and
foolish imaghiations. Let us then labour
to attain such a sense of our own necessities
and of God's unbounded goodness, as shall
produce a fixedness of mind, whenever we
drav/ nigh to God in prayer ; and for this
end, let us ask of God the gift of his Holy
Spirit to help our infirmities : and let us
never think that we have used the Liturgy
to any good purpose, unless it bring into
our bosoms an inward witness of its utility^
and a reasonable evidence of our accep-
tance with God in the use of it.
SERMON 111=
Deut. V. 28^ 29.
They have well said all that they have spo.
ken : O that there were such an heart in
them !
IN our preceding discourses on this text^
we first entered distinctly and fully into its
true import^ and then applied it, in an ac
commodated sense, to the Liturgy of our
Established Church. The utility of a Li-
turgy being doubted by many, we endea-
voured to vindicate the use of it, as lawful
in itself, expedient for us, and acceptable
to God. But it is not a mere vindication
only which such a composition merits at our
hands: the labour bestowed upon it has
been exceeding great: Our fii^t reform-
ers omitted nothing that could conduce to
the improvement of it : they consulted the
most pious and learned of foreign Divines
and submitted it to them for their eorree^^
g2
tioii : and, since their time, there have been
frequent revisions of it, in order that every
expression which could be made a subject
of cavil^ might be amended : by which
means it has been brought to such a state of
perfection, as no human composition of
equal si^e and variety can pretend to.
To display its excellence is the task,
which agreeably to the plan before proposed,
is now assigned us 5 and w^e enter upon it
with pleasure ; in the hope, that those who
have never yet studied the Liturgy, will
learn to appreciate its value, and that all
of us may be led to a more thankful and
profitable use of it in future.
To judge of the Liturgy aright, we
should contemplate Its spirituality and pu-
nty-^Its fulness and suitableness — Its
moderation and candour^
1st. Its spirituality and purity.
It is well known that the services of the
Church of Rome, from whose communion
79
we separated, were full of superstition and
error : they taught the people to rest in car-
nal ordinances, without either stimulating
them to real piety, or establishing them on
the foundation which God has laid. They
contained, it is true, much that was good : but
they were at the same time so filled with
ceremonies of man's invention, and with
doctrines repugnant to the Gospel, that they
tended only to deceive and ruin all who
adhered to them. In direct opposition ta
those services we affirm, that the whole
scope and tendency of our Liturgy is to
raise our minds to a holy and hea\enly
state, and to build us up upon the Lord
Jesus Christ as the only foundation of a.
sinner's hope.
Let us look at the stated services of ou¥^
church ; let us call to mind all that we tave
heard or uttered, from the introductory sen-
tences which were to prepare our minds, ta
the Dismission Prayer which closes the
whole ; there is nothing for shew, but all
for edification and spiritual improvements
80
Is humility the foundation of true piety ?
What deep humiliation is expressed in the
General Confession^ and throughout the Li-
tanv;, as also in supplicating forgiveness
after every one of the Commandments, for
our innumerable violations of them all ! Is
faith in the Lord Jesus Christ the way ap.
pointed for our reconciliation with God ?
We ask for every blessing solely in his
name and for his sake; and with the holy
vehemence of importunity, we urge with
him the consideration of all that he has done
and suffered for us, as our plea for mercy ;
and, at the Lord^s Supper, we mark so
fully our affiance in his atoning blood, that
it is impossible for any one to use those
prayers aright, without seeing and feeling
that ^^ there is no other name under heaven
but his, whereby we can be saved .'^
Tae same we may observe respecting the
occasional services of our Church. From
our MBry birth even to the grave, our Church
omits nothing that can tend to the edification
of its members. At our first introduction
81
into the Churchy with what solemnity are we
dedicated to God in our Baptismal Service I
What pledges does our Church require of
our Sponsors that we shall be brought up
in the true faith and fear of God ; and how
earnestly does she lead us to pray for a pro-
gressive, total, and permanent renovation of
our souls ? No sooner are we capable of
receiving instruction, than she provides for
us, and expressly requires that we be well
instructed in, a Catechism, so short that it
burthens the memory of none, and so com-
prehensive that it contains all that is neces-
sary for our information at that early period
of our life. When once we are taught by
that to know the nature and extent of our
baptismal vows, the Church calls upon us
to renew in our own person the vows that
were formerly made for us in our name ;
and, in a service specially prepared for that
purpose, leads us to consecrate ourselves to
God ; thus endeavouring to confirm us in
our holy resolutions, and to establish us in
the faith of Christ. Not content with hav-
ing thus initiated, instructed, and confirmed
Sa
her members in the religion of Christ, th€
Church embraces every occasion of instil-
ling into our minds the knowledge and love
of his ways. If we change our condition
m life, we are required to come to the altar
of our God, and there devote ourselves afresh
to him, and implore his blessing, from which
alone all true happiness proceeds. Are
mercies and deliverances vouchsafed to any,
especially that great mercy of preservation
from the pangs and perils of child birth ?
the Church appoints a public acknowledg-
raent to be made to Almighty God in the
presence of the whole congregation, and
provides a suitable service for that end. In
like manner, for every public mercy, or in
time of any public calamity, particular
prayers and thanksgivings are provided
for our use. In a time of sickness there is
also very particular provision made for our
instruction and consolation : and even after
death, when she can no more benefit the
deceased, the Church labours to promote
the benefit of her surviving members, by a
.service the most solemn and impressive that
88
ever was formed. Thus attentive is she to
supply iQ every things as far as human en-
deavours can availj our spiritual wants ;
bein^ decent in her forms, but not supersti-
tious ; and strong in her expressions, but not
erroneous. In short, it is not possible to
read the Liturgy with candour, and not to
see that the ^velfare of our souls is the one
object of the whole ; and that the compilers
of it had nothing in view, but that in all our
works, begun, continued, and ended in God^
we should glorify his holy Name.
The excellencies of our Liturgy will yet
further appear while we notice, next, Its
fulness and suitableness.
Astonishing is the wisdom with which
the Liturgy is adapted to the edification of
every member of the Church. There is no
case that is overlooked, no sin that is not
deplored, no want that is not specified, no
blessing that is not asked : yet, whilst
every particular is entered into so far that
every individual person may find his own
8^
case adverted to, and his own wishes'ex^
pressed, the whole is so carefully worded,
that no person is led to express more than
he ought to feel, or to deliver sentiments, in
which he may not join with his whole heart.
Indeed there is a minuteness in the petitions
that is rarely found even in men's private
devotions ; and those very particularities
are founded in the deepest knowledge of the
human heart, and the completest view of
men's spiritual necessities ; for instance,
We pray to God to deliver us, not only in
all time of our tribulation, but in all time
vf our wealth also ;^ because we are quite
as much in danger of being drawn from
God by prosperity, as by adversity ; and
need his aid as much in the one as in the
other.
In. the intercessory part of our devotions
also, our sympathy is called forth in be-
half of all orders and degrees of men, under
every name, and every character that can
* " In all time of our prosperity ;" in the American
Liturgy, ^m. Ed.
So
be conceived. We pray to him to strengthen
such as do stand, to <iomfort and help the
loeak hearted, and to raise up them that
fall, and finally, to beat down Satan under
our feet. We intreat him also to succour^
help, and comfort all that are in danger,
necessity, and tribulation. We further sup-
plicate him in behalf of all that travel whe-
ther by land or water, all women labouring
of child,^ all sick persons, and young chil-
dren, and particularly intreat him to have
pity upon all prisoners and captives. Still
further, we plead with him to defend and
provide for the fatherless children, and icid-
Dies, and all that are desolate and oppressed :
and, lest any should have been omitted, we
beg him ^^ to have mercy upon all men,^^ gen-
erally, and more particularly " to forgive our
enemies, persecutors, and slanderers, and
to turn their hearts." In what other prayers,
whether extemporaneous or written, shall
we ever find such diffusive benevolence as
this?
* <• All women in the perils of child-birth," in the
American Liturgy, ^m, Ed.
H
m
111 a word, there is no possible situation
in which we can be placed, but the prayers
are precisely suited to us ; nor can we be in
any frame of mind wherein they will not
express our feelini^s as strongly and force-
ably, as any person could express them
even in his secret chamber. Take a bro-
ken-hearted penitent; where can he ever
find words, wherein to supplicate the mer-
cy of his God, more congenial with his feel-
ings than in the Litany, where he renews
his application to each person of the Sa-
cred Trinity for mercy, under the charac-
ter of a miserable sinner? Hear him when
kneeling before the altar of his God : ^^ Al-
mighty God, Father of our Lord Jesus
Christ, Maker of all things, Judge of all
Bien, we acknowledge and bewail our mani-
fold sins and wickedness which we from
time to time most grievously have commit-
ted, by thought, word, and deed, against
thy Divine Majesty, provoking most justly
thy wrath and indignation against us. We
clo earnestly repent, and are heartily sorry
for these our misdoings ; the remembrance
B7
of them is grievous unto us : the burthen of
them is intolerable; Have mercy upon us ;
have mercy upon us^ most merciful Father :
for thy Son our Lord Jesus Christ's sake,
forgive us all that is past ; and grant that
we may ever hereafter serve and please
thee in newness of life, to the honour and
glory of thy name, through Jesus Christ
our Lord.'^ I may venture to say that no
finite wisdom could suggest words more
suited to the feelings or necessities of a pen-
itent^ than these.
Take, next, a person fall of faith and of
the Holy Ghost, and if he were the devout-
est of all the human race, he could never
find words wherein to give scope to all the
exercises of his mind more suitable than in
the Te Beum: ^* We praise thee, O God,
we acknowledge thee to be the Lord. All
the earth doth worship thee, the Father
everlasting. To thee all angels cry aloud,
the heavens, and all the powers therein ;
To thee Cherubin and Seraphin continually
do cry, Holy, Holy, Holy, Lord God of
S8
Sabaotli : Heaven and earth are full of the
Majesty of thy glory.' ^ Hear him also at
the table of the Lord : '' It is very meet,
right, and our bounden duty, that we should
at all times and in all places give thanks
unto thee, O Lord, holy Father, almighty,
everlasting God : Therefore with angels,
and archangels, and with all the company
of heaven, we laud and magnify thy glo-
rious name, evermore praising thee, and
saying, Holy, Holy, Holy, Lord God of
hosts, heaven and earth are full of thy
'.;lory ; glory be to thee, O Lord most bigh.'^
Even where there are no particular exer-
cises of the mind, the Liturgy is calculated
to produce the greatest possible good : for
the gravity and sobriety of the whole service
are fitted to impress the most careless sin-
ner : whilst the various portions of Scrip-
ture that arc read out of the Old and New
Testament, not only for the Lessons of the
day, but from the Psalms also, and from the
Epistles and Gospels, are well adapted to
arrest the attention of the thoughtless, and to
89
convey instruction to the most ignorant. In-
deed I consider it as one of the highest ex-^
cellencies of our Liturgy, that it is calcula-
ted to make us wise, intelligent, and sober
Christians : it marks a golden mean ; it af-
fects and inspires a meek, humble, modest,
sober piety, equally remote from the cold:-
ness of a formalist, the self-importance of a
systematic dogmatist,^ and the unhallowed
fervour of a wild enthusiast. A tender se-
riousness, a meek devotion and a Jiumhlejoy
are the qualities which it was intended, and
is calculated, to produce in all her members^
It remains that we yet further trace the
excellence of our Liturgy in its Moderation
and Candour,.
The whole Christian world has from time
to time been agitated with controversies of
different kinds.; and Imman passions have-
grievously debased the characters and ac-^
tions even of good men in every age; But
it sbouid seem that the compilers of our Li-
turgy were inspired with a wisdom and mx)=^
90
deration peculiar to themselves. They kept
back no truth whatever through fear of giv-
ing offence ; yet were careful so to state
every truth, as to leave those inexcusable
who should recede from the Church on ac-
count of any sentiments which she main-
tained. In this they imitated the inspired
penmen ; who do not dwell on doctrines af-
ter the manner of human systems^ but intro-
duce them incidentally^ as it were^ as occa-
ision suggests^ and bring them forward al-
ways in connexion with practical duties.
The various perfections of God are all stated
in different parts ; but all in such a w ay as^
without affording any occasion for dispute,
tends effectually to encourage us in our ad-
dresses to him. The Godhead of Christ is
constantly asserted, and different -prayers
are expressly addressed to him ; but noth-
ing is said in a way of contentious disputa-
tion. The influences of the Holy Spirit,
from whom all holy desires, all good coun-
sels, and all just works do proceed, are
stated 5 and " the inspiration of the Holy
Spirit is sought, in order that we may per.
91
feetly love God, and worthily magnify lii&
holy Name :" but all is conveyed in a way
of humble devotion, without reflections upon
others^ or even a word that can lead the
thoughts to controversy of any kind. Even
the deepest doctrines of our holy religion
are occasionally brought forth in a practical
view, (in which view alone they ought to be
regarded ;) that, whilst we contemplate them
as truths, we may experience their sanctify-
ing efficacy on our liearts. Tlie truth, the
whole truth, is brought forward, without
fear ; but it is brouglit forward also without
offence : all is temperate ; all is candid ; all
is practical ; all is peaceful ; and every word
is spoken in love. This is an excellency that
deserves particular notice, because it is so
contrary to what is found in the worship of
those, whose addresses to the Most High God
depend on the immediate views and feelings
of an individual person, which may be, and
not unfrequently are, tinctured in a lament-
able degree by party-views, and unhallowed
passions. And we shall do well to bear in
mind this excellency, in order that we may
9S
imitate it ; and that we may shew to all, that
the moderation wliich so eminently charac-
terizes the Offices of our Church, is no less
visible in all her members.
Sorry should I be when speaking on thia
amiable virtue, to transgress it even in the
smallest degree : but I appeal to all whe
hear me, whether there be not a want of this
virtue in the temper of the present times ;
and whether, if our Reformers themselves
were to rise again and live amongst us, their
pious sentiments and holy lives would not be
with many an occasion of offence ? I need
not repeat the terms which are used to stigi
matize those who labour to walk in their
paths ; nor will I speak of the jealousies
which are entertained against those, who
live only to inculcate what our Reformers
taught. You need not be told that even the
moderate sentiments of our Reformers are at
this day condemned by many as dangerous
errors ; and the very exertions, whereby
alone the knowledge of them can be com>
municated unto men, are imputed to vanity
93
aud loaded with blame. Buf, though I thus
speak, I must acknowledge to the glory of
God, that in no place have moderation and
candour shone more conspicuous, than in
this distinguished seat of literature and sci-
ence : and I pray God, that the exercise of
these virtues may be richly recompensed
from the Lord into every bosom, and be fol-
lowed with all the other graces that accom-
pany salvation.
From this view of our subject it will be
naturally asked, Do I then consider the Li-
turgy as altogether perfect ? I answer. No :
it is a human composition ; and there is noth-
ing human that can claim so high a title as
that of absolute perfection. There are cer-
tainly some few expressions which might be
altered for the better, and which in all pro-
bability would have been altered at the Con-
ference which was appointed for the last
revision of it, if the unreasonable scrupulosi-
ty of some, and the unbending pertinacity of
others, had not defeated the object of that
assembly. I have before mentioned two,
m
which, though capable of being viudicated,
might admit of some improvement. And, as
I have been speaking strongly of the mode-
ration and candour of the Liturgy, I will
here bring forward the only exception to it
that I am aware of ; and that is found in the
Athanasian Creed.* The damnatory clauses
contained in that Creed, do certainly breathe
a very different spirit from that which per-
vades every other part of our Liturgy. As
to the doctrine of the Creed, it is perfectly
sound, and saeh as ought to be universally
received. But it is matter of regret that
any should be led to pronounce a sentence
of damnation against their fellow-creatures,
in ^ny case where God himself has not
clearly and certainly pronounced it. Yet
whilst I say this, permit me to add, that I
think this Creed does not express, nor ever
was intended to express, so much as is gen-
erally supposed. The part principally ob-
jected to, is, that whole statement, which is
contained between the first assertion of the
* The Athanasian Creed is omitted in iae American
Liturgy, ^m. Ed.
95
doctrine of the Trinity, and the other articles
of our faith: and the objection is, that the dam^
uatory clauses which would be justifiable, if
confined to the general assertion respecting
the doctrine of the Trinity, become unjustifia-
ble, when extended to the whole of that which
is annexed to it. But, if we suppose that
this intermediate part was intended as an
explanation of the doctrine in question, we
still, I think, ought not to be understood as
afiirming respecting that explanation all
that we affirm respecting the doctrine itself.
If any one will read the Athanasian Creed
with attention, he will find three damnatory
clauses ; one at the beginning, which is con-
fined to the general doctrine of the Trinity ;
another at the close of what, for argument
sake, we call the explanation of that doc
trine ; and another at the end, relating to
the other articles of the Creed, such as the
incarnation, death, and resurrection of
Christ, and his coming at the last day to
judge the world. Now whoever will com-
pare the three clauses, will find a marked
difference between them ; those which re»
96
late to the general doctrine of the Trinity,
and to the other articles of the Creed^ are
strong ; asserting positively that the points
must be believed^ and that too on pain of
everlasting damnation : but that which is
annexed to the explanation of the doctrine^
asserts only, that a man who is in eai*nest
about his salvation ought to think thus of
the Trinity. The words in the original are,
Qui vult ergo salvus esse, ita de Trinitate
sentiat : and this shews in what sense we
are to understand the more ambiguous lan-
guage of our translation : '^ He therefore
that will be saved, (i. e. is ivilling or desi-
rous to be saved,) must thus think (let him
thus think) of the Trinity.-' Thus it ap-
pears that the things contained in the be-
ginning and end of the Creed are spoken of
as matters of faith ; but this which is in-
serted in the midst, as a matter of opinion
only ; in reference to the first and last parts,
the certainty of damnation is asserted ; but
in reference to the intermediate part, noth-
ing is asserted, except that such are the
views which we ought to entertain of the
97
point in question. Now I would ask, was
this difference the effect of chance ? or ra-
ther, was it not actually intended, in order
to guard against the very objection that is
here adduced ?
This then is the answer which we give
on the supposition that the part which ap-
pears so objectionable, is to be considered
as an explanation of the doctrine in ques-
tion. But what if it was never intended as
an explanation P What if it contains only
a;/;roo/of that doctrine, and an appeal to
our reason that that doctilne is true? Yet,
if we examine the Creed, we shall find this
to be the real fact. Let us in few words
point out the steps of the argument.
The Creed says, ^' The Catholic faith is
this: that we worship one God in Trinity,
and Trinity in Unity ; neither confounding
the persons, nor dividing the substance ;-'
and then it proceeds, " Fon there is one
person of the Father,'^ and so on ; and then,
after proving the distinct personality of
z
6B
the Father, of the Son, and of the Holy
Ghost, and their unity in the Godhead, it
adds, " So THAT in all things, as is afore-
said, the Unity in Trinity, and the Trinity
in Unity, is to he worshipped. He there-
fore that will he saved, must thus think of
the Trinity.'' Here are all the distinct
parts of an argument. The position affirm-
ed— the proofs adduced — the deduction
made — and the conclusion drawn in refer-
ence to the importance of receiving and ac-
knowledging that doctrine.
From hence then I infer, that the damna-
tory clauses should be understood only in
reference to the doctrine affirmed, and not
be extended to the parts which are adduced
only in confirmation of it : and, if we be-
lieve that the doctrine of the Trinity is a
fundamental article of the Christian faiths
we may without any breach of charity ap-
ply to that doctrine what our Lord spake
of the Gospel at large, ^^ He that believeth
and is baptized, shall be saved, and he thai
believeth not shall be damned.'^
99
Thus, in eitlier view, the use of the Creed
may be vindicated : for, if we consider the
bbnoxious part as an explanation, the terms
requiring it to be received, are intentionally
softened ; and if we consider it as a proof y
it is to the doctrine proved, and not to the
proof annexed, that the damnatory clauses
are fairly applicable.
Still, after all, I confess, that if the same
candour and moderation that are observable
in all other parts of the Liturgy, had been
preserved here, it would have been better.
For though I do verily believe, that those
who deny the doctrine of the Trinity, are
in a fatal error, and will find themselves so
at the day of judgment, I would rather de-
plore the curse that awaits them, than de-
nounce it ; and rather weep over them in
my secret chamber, than utter anathemas
against them in the house of God.
I hope I have now met the question of
our Liturgy fairly. I have not confined
myself to general assertions, but ha>ve set
100
forth the difficulties which are supposed to
exist against it, and have given such a so-
lution of them, as I think is sufficient to
satisfy any conscientious mind; though it
is still matter of regret that any laboured
explanation of them should be necessary.
Now then, acknowledging that our Li-
turgy is not absolutely perfect, and that those
who most admire it would be glad if these
few blemishes were removed ; have we not
still abundant reason to be tliankful for it?
Let its excellencies be fairly weighed ; and
its blemishes will sink into nothing : let its
excellencies be duly appreciated, and every
person in the kingdom will acknowledge
himself deeply indebted to those, who with
so much care and piety compiled it.
But these blemishes alone are seen by
multitudes ; and its excellencies are alto-
gether forgotten : yea, moreover, frequent
occasion is taken from these blemishes to
persuade men to renounce their communion
w ith the Established Church, in the hopes
iOi:
of finding a purer worship elsewhere. With
what justice such arguments are urged, will
best appear by a comparison between the
prayers that are offered elsewhere, and
those that are offered in the Established
Church. There are about 11,000 places of
worship in the Established Church, and
about as many out of it. Now take the pray-
ers that are offered on any sabbath in all
places out of the Establishment ; have them
all written down, and every expression sift-
ed and scrutinized as our Liturgy has been :
then compare them witli the prayers that
have been offered in all the Churches of the
kingdom ; and see what comparison the ex-
temporaneous effusions Avill bear with our
pre-composed forms. Having done this for
one sabbath, proceed to do it for a year ;
and then, after a similar examination, com=
pare them again : were this done, (and done^
it ought to be in order to foni. a correct
judgment on the case,) methinks there is
scarcely a man in the kingdom that would
not fall down on his knees and bless God:
for the Liturgy of the Established Church..
I 2
All that is wanting is^ an heart suited to
ihe Lltiirgijy and cast as it were into that
mould. It may with truth be said of us,
^' They have well said all that they have
spoken : O that there were in them such an
heart !'^ Let us only suppose that on any
particular occasion there were in all of us
such a state of mind as the Liturgy is suited
to express ; what glorious worship would
ours be ! and how certainly would Grod de-
light to hear and bless us ! We will not
say that he would come down and fill the
house with his visible glory, as he did iu
the days of Moses and of Solomon ; but
we will say, that he would come down and
fill our souls with such a sense of Ms pre-
sence and love, as would transform us into
his blessed image, and constitute a very hea-
ven upon earth. Let each of us then adopt
the wish in our text, and say, " 0 that there
mav he in me sach an heart V^ Let us cul-
tivate the moderation and candour whicb
are there exhibited 5 divesting ourselves of
all prejudice against religion, and receiving
with impartial readiness the whole counsel
103
of our God. More particularly, whenever
we come up to the house of God, let us seek
those very dispositions in the use of the
Liturgy, which our reformers exercised in
the framing of it. Let ns bring with us into
the presence of our God that spirituality of
mind that shall fit us for communion with
him J and that purity of heart which is the
commencement of the Divine image on the
soul. Let us study whenever we join in.
the different parts of this Liturgy, to get our
hearts suitably impressed with the work in
which we are engaged ; that our confes-
sions may be humble, our petitions fervent,
our thanksgivings devout, and our whole
souls obedient to the word we hear. In a
word, let us not be satisfied with any at-
tainments, but labour to be holy as God
himself is holy, and perfect even as our
Father which is in lieaven is perfect. If
now a doubt remain on the mind of any in-
dividual respecting the transcendent excel-
lence of the Liturgy, let him only take the
Litany; and go through every petition of it
404i
attentively^ and at the close of every peti-
tion ask himself, What sort of a person
should 1 be, if this petition were so answered
to me, that I lived henceforth according to
it? and what kind of a world would this be,
if all the people that were in it experienced
the same answer, and walked according to
the same model ? If, for instance, we were
all from this hour delivered ^^from all
blindness of heart, from pride, vain -glory,
and hypocrisy ; from envy, hatred, and
Hialice, and all uncharitableness ; if we
were delivered also '^ from all other deadly
sin, and from all the deceits of the world,
the flesh, and the devil; what happiness
should we not possess ? How happy would'
the church be, if it should ^' please God to
illuminate all bishops, priests, and deacons
with true knowledge and understanding of
his word, so that both by their preaching
and living, they did set it forth and shew it.
accordingly !" How blessed also would
the whole nation be, if it pleased God to
*^ endue the Lords of the Council, and all
100
the nobility, with grace, wisdom, and under-
standing ; and to bless and keep the magis-
trates, giving them grace to execute justice
and to maintain truth ; and further to bless
all his people throughout the land !"* Yea,
what a icorld would this be, if from this
moment God should ^* give to all nations
unity, peace, and concord V^ Were these
prayers once answered, we should hear no
more complaints of our Liturgy, nor ever
wish for any thing in public^ better thaa
that which is provided for us. May God
hasten forward that happy day, when all
the assemblies of his people throughout the
land shall enter fully into the spirit of these
prayers, and be answered in the desire of
their hearts ; receiving from him an " in-
crease of grace, to hear meekly his word,
to receive it with pure affection, and to
bring forth the fruits of the Spirit !'' And
to us in particular may he give, even to
every individual amongst us, " true repent-
* The prayers for civil rulers are adapted in the
American Book of Common Prayer, to the gov=
ernment of the United States. Jim. Ed,
106^
ance ; and forgive us all our sins, negligen.
ces, and ignorances ; and endue us with the
grace of his Holy Spirit, that we may
amend our lives according to his holy
word.'^ Amen and Amen.
SERMON IV.
Deut. V. 28, 29.
They have well said all that they have apa^
ken : 0 that there were such an heart in
them /
THE further we proceed in the investi-
gation of our Liturgy, the more we feel the
difficulty of doing justice to it. Such is the
spirit which it breathes throughout, that if
only a small measure of its piety existed in
all the different congregations in which it is
used, we should be as holy and as happy a
people, as ever the Jews were in the most
distinguished periods of their history. If
this object has not been yet attained, it is
not the fault of our Reformers : they have
done all that men could do, to transmit to
the latest posterity the blessings which they
themselves had received : and there is not
a member of our Church who has not rea-
soa to bless God every day of his life for
108
their labours. But they knew that it would
be to little purpose to provide suitable forms
of prayer for every different occasion, if they
did not also secure^ as far as human wisdom
could secure, a succession of men, who, ac-
tuated by the same ardent piety as themselves,
should perform the different offices to the
greatest advanta2;e, and carry on by their per-
sonal ministrations the blessed work which
theif had begun. Here therefore they bestow-
ed the utmost care ; marking with precision
what were the qualifications requisite for the
ministerial office, and binding in the most so-
lemn manner all who should be consecrated
to it, to a diligent and faithful discharge of
their respective duties.
When we first spake of the Liturgy, wc
proposed, after vindicating its use, and dis-
playing its excellency, to direct your atten-
tion to one particular part, which on that
account we should reserve for a distinct and
fuller consideration. The part we had in
view was, The Ordination Service. Wo
are aware indeed that, in calling your at-
tention so particularly to that, we stand on
delicate ground : but being aware of it, we
shall take the greater care that no one shall
have reason to complain of want of delica-
cy. It is the candour that has invariably
manifested itself in this congregation, that
emboldens me to bring this subject before
you. Any attempt to discuss the merits of
the Liturgy would indeed be incomplete, if
weomitted to notice that part, whicli so
pre-eminently displays its highest excellen-
cies, and is peculiarly appropriate to the au,
dience which I have the honour to address.
I trust therefore I shall not be thought as-
suming, as though I had any pretensions to
exalt myself above the least and lowest of
my brethren. I well know, that,Jf my
own deficiencies were far less than they are,
it would ill become me to take any other
than the lowest place ^ and much more,
when I am conscious that they are so great
and manifold. For my own humiliation, no
less than that of others, I enter on the task;
and I pray God, that, whilst I am shewing
what our Reformers inculcated as pertain-
110
iiig to the pastoral office, we may all apply
the subject to ourselves, and intreat help
from God, that, as '' we have well said all
that we have spoken, so there may be in us
suchanheart.^^
. There are three things to be noticed iu
the Ordin?ttion Service, Our -professions,
our promises, and our prayers : after con-
sidering which, we shall endeavour to ex-
cite in all that desire, which God has so
tenderly, and so affectionately, expressed
in our behalf.
Let me begin then with calling your at-
tention to the professions which we make,
when first we become candidates for the
ministerial office.
So sacred was the priesthood under the
Law, that no man presumed to take it upon
himself but he who was called to it by God,
as Aaron was. And though the priesthood
of our blessed Lord was of a totally distinct
kind from that which shadowed it forth^
Hi
'' yet did lie not glorify himself to be made
an high priest/' but was so constituted by
his heavenly Father, who committed to him
that office '* atier the order of Melchize-
dec." Some call therefore, as from God
himself, is to be experienced by all who
devote themselves to the service of the sanc-
tuary. Of liiis. our Reformers were con-
vinced; and hence they required the or-
daining bishop to put to every candidate
ihat should come before him this solemn
interrogation ; "^ Do you trust that you are
inwardly moved by the Holy Grhost to take
upon you this office ?'' to which he answers^
i^^Itrust so.'^^
* The church also insists on the necessitj o" a
regular external call, or commission: For the bishop
demands of the candidate, " Do you trust that you
are truly called, according to the will of our Loril
Jesus Christ, and according to the canons of ihiH'
church, to the ministry of the same.** And the pre-
face to the ordination ofiiees declares, "No man shall
be -accounted or taken to he a lawful bishop, priest,
or deacon in this church, or suffered to execute any
of the said functions, except he be called, tried, ex-
amined and admitted thereunto, according to tlifc
lis
Now I am far from intimating that this
call, which every candidate for Orders pro-
fesses to have received, resembles that
which was given to the Apostles : it is cer-
tainly not to be understood as though it
were a voice or suggestion coming directly
from the Holy Ghost : for though God may
reveal his will in this manner, just as he
did in the days of old, yet we have no rea-
son to think that he does. The motion here
spoken of is less perceptible : it does not
«!arry its ov*^n evidence along with it ; (as
did that which in an instant prevailed on
the Apostles to forsake their worldly busi-
ness, and to follow Christ :) but it disposes
tlie mind in a gradual and silent way to en-
ter into the service of God : partly from a
sense of obligation to him for his redeeming
love, partly from a compassion for the ig-
norant and perishing multitudes around us,
and partly from a desire to be an honoured
instrument in the Redeemer's hands to estab-
lish and enlarge his kingdom in the world.
form hereafter followiug, or hath had episcopal con-
secration or ordination." Am. Ed,
Less than this cannot reasonably be sup-
posed to be comprehended in that question :
and the way to answer it with a good con-
science is^ to examine ourselves whether
we have an eye to our own ease, honour, oi*
preferment ; or whether we have really a love
to the souls of men/ and a desire to promote
the honour of our God ? The question, in
this view of it gives no scope for enthusiasm.;
nor does it leave any room for doubt upon
the mind of him that is to answer it : every
man may tell, whether he feels so deeply
the value of his own soul, as to be anxious
also for the souls of others ; and whether^
independent of worldly considerations, he
has such love to the Lord Jesus Christ, as
to desire above all things to advance his
glory. These feelings are not liable to be-
mistaken, because they are always accom-
panied with corresponding actions, and aL
ways productive of appropriate fruits.
Now in all cases where this profession,
has been made, it may be said, - They
have well said all that they have s^f^enJ^'
114!
Fov thig profession is a public aekiiow-
ledgment that such a call is necessary : and
it serves as a barrier to exclude from the
sacred office many^ who would otherwise
have undertaken it from worldly motives.
/Vud though it is true^ that too many break
through this barrier, yet it stands as a wit-
ness against them, and in very many instan-
ces an effectual witness ; testifying to their
consciences, that they have come to God
with a lie in their right hand, and making
them to tremble, lest they should be con-
demned, at the tribunal of their God, for
having, like Ananias and Sapphira, lied
unto the Holy Ghost. Yes, very many,
who have lightly uttered these words when
they first entered into the ministry, have
been led by them afterwards to examine
their motives more attentively, and to hum-
ble themselves for the iniquity they have
committed, and to surrender up themselves
with redoubled energy to the service of
their God. Though therefore we regret
that any should make this profession on in-
sufficient grounds, we rejoice that it is re^
U5
quired of all : and we pray God, that all
who have made it, may re -consider it with
the attention it deserves ; and that all who
propose to make it, may pause, till they
have maturely weighed the import of their
assertion, and can call God himself to attest
the truth of it.
Let us next turn our attention to the pro-
mises by which we bind ourselves on that
occasion.
In the service for the Ordination of Priests^
there is an exhortation from the bishop,
whicli every minister would do well to read
at least once every year. To give a just
view of this part of our Liturgy, we must
briefly open to you the contents of that ex-
liortation ; the different parts of which are
afterwards brought before us in the shape of
questions, to every one of which a distinct
and solemn answer is demanded, as in the
presence of the heart- searching God. The
exhortation consists of two parts ; in the first
of v/hich ive are enjoined to consider the im^'
U6
portance of that high office to which we wr^
called ; and in the second, we are urged to
exert ourselves to the uttermost in the dis*
charge of it.
In reference to the former of these it
speaks thus : " Now we exhort you in the
name of our Lord Jesus Christ, that you
have in remembrance, into how high a dig-
nity, and to how weighty an office and
charge ye are called : that is to say, to be
Messengers, Watchmen, and Stewards of
the Lord ; to teach and to pre-monish, to feed
and provide for the Lord's family ; to seek
for Christ's sheep that are dispersed abroad,
and for his children who are in the midst of
this naughty world, that they may be saved
through Christ for ever/^
Where in such few words can we find
so striking a representation of the diguity
of our oifice, as in this address ? We are
'^' Messengers'' from the Most High God to
in Btruct men in the knowledge of his wilV
and to communicate to them the glad tidings
117
of salvation through the mediation of his
Son : We are '' Watchmen,'^ to warn
them of their danger, whilst tliey continue
without an interest in Christ: And we are
•" Stewards/' to superintend his household,
and to deal out to every one of his servants
from day to day whatsoever their respective
necessities require. Now if we occupied
fluch an office in the house of an earthly
monarch only, our dignity were great ; but
^0 be thus engaged in the service of the
King of kings, is an honour far greater than
the temporal government of the whole uni-
verse. Should we not then bear in mind
what an office is devolved upon us ?
From speaking thus respecting the dig^
niUj of the ministry ; it proceeds to speak of
the importance of the trust committed to us :
'' Have always therefore printed in your re.
membrance how great a treasure is commit-
ted to your charge. For they are the sheep
of Christ which he bought with his death,
and for whom he shed his blood. The con-
gregation whom you must serve, is his
ii8
spouse, and his body.'^ What a tender and
affecting representation is here ! The souls
committed to our care are represented as
'^'the sheep of Christ, which he bought with
liis death, and for which he shed his blood."
What bounds would there be to our exer-
tions, if we considered as we ought, that we
are engaged in that very work, for which
our Lord Jesus Christ came down from the
fcosom of his Father, and shed his blood
lipon the cross ; and that to us he looks for
the completion of his efforts in the salvation
of a ruined world ? Further still, they are
represented as ^*' the spouse and body of
Christ,'*^ whose welfare ought to be infinite-
ly dearer to us than life itself. We know
what concern men would feel, if the life of
their own spouse, or of their own body, were
in danger, though they could only hope to
protract f«r a few years a frail and perish-
able existence : what then ought we not to
feel for. " the spouse and body of Chrisi,'^
whose everlasting welfare is dependent on
our exertions 1
119
After thus impressing ou our tninds the
importance of our office, the exhortation
proceeds in the next place to urge us lo a
diligent performance of it. It reminds us^
that we are answerable to God for every
soul committed to our charge : that there
must be no limit to our exertions, except
what the capacity of our minds and the
strength of our bodies have assigned. It
calls upon us to use all the means in our-
power to qualify ourselves for the discharge
of it, by withdrawing ourselves from worldly
cares, worldly pleasures, worldly studies,,
worldly habits, and pursuits of every kind,-
in order to fix the whole bent of our minds
on the study of the Holy Scriptures, and of
those things which will assist us in the un-
derstanding of them. It directs us to be
instant in prayer to God for the assistance
of his Holy Spirit, by w hose gracious in
fluences alone we shall be enabled to full
our duties aright. And, finally, it enjoins
us so to regulate our, own lives, and so to
govern our respective families, that we may
be patterns to all around us ; and that we
ISO
xnfty be able to address our congregations
in the language of St. Paul, " Whatsoever
ye have beard and seen in me, do : and the
God of peace shall be with you.'^ But it will
be satisfactory to you to hear the very
words of the exhortation itself: ^^ If it
shall happen the same church, or any mem-
ber thereof, to take any hurt or hindrance
by reason of your negligence, ye know the
greatness of the fault, and also the horrible
punishment that will ensue. Wherefore
consider with yourselves the end of your
ministry towards the children of God, to-
wards the spouse and body of Christ; and
see that you never cease your labour, your
care and diligence, until you have done all
that lieth in you, according to your bounden
duty ; to bring all such as are or shall be
committed to your charge unto that agree-
ment in the faith and knowledge of God,
and to that ripeness and perfectness of age
in Christ, that tliere be no place left among
you, either for error in religion, or for
vieiousness of life.'^
" Forasmuch then as your office is both of
so great excellency, and of so great diffi-
culty, ye see with how great care and study
ye ought to apply yourselves, as well that
ye may shew yourselves dutiful and thank-
ful unto that Lord who hatli placed you in
so high a dignity; as also to beware that nei-
ther you yourselves offend, nor be occasion
that others offend. Howbeit ye cannot have
a mind and will thereto of yourselves ; for
that will and ability is given of God alone :
therefore ye ought, and have need to pray
earnestly for his Holy Spirit. And seeing
that you cannot by any other means com-
pass the doing of so weighty a work, per-
taining to the salvation of man, but with
doctrine and exhortation taken out of the
Holy Scriptures, and with a life agreeable
to the same; consider how studious ye
ought to be in reading and learning the
Scriptures, and in framing the manners both
of yourselves and of them that specially
pertain unto you, according to the rule of
the same scriptures : and for this self-same
cause, how ye ought to forsake and set
L
i22
aside (as much as you may) all worldly
cares and studies.'^
Here let us pause a moment, to reflectj
what stress our Reformers laid on the Holy
Scriptures, as the only sure directory for
our faith and practice, and the only certain
rule of all our ministrations. They have
clearly given it as their sentiment, that to
study the word of God ourselves, and to
open it to others, is the proper labour of a
minister; a labour, that calls for all his
time, and all his attention : and, by this
zeal of their's in behalf of the Inspired Vo-
lume, they were happily successful in bring-
ing it into general use. But, if they could
look down upon us at this time, and see
what an unprecedented zeal has pervaded
all ranks and orders of men amongst us, for
the dissemination of that truth, which they,
at the -expence of their own lives, trans-
mitted to us ; how would they rejoice and
leap for joy! Yet, methinks, if they cast
an eye upon this favoured spot, and saw,
that; whilst the Lord Jesus Christ is thus
4sa
exalted in almost every other place, we are
lukewarm in his cause; and whilst thou-
sands all around us are emulating each
other in exertions to extend his kingdom
through the world, we, who are so libe-
ral on other occasions, have not yet appear-
ed in his favour ; they would be ready to
rebuke oar tardiness, as David did the in-
difference of Judah, from whom he had rea-
son to expect the most active support;
^' Why are ye the last to bring the king
back to his house, seeing the speech of all
Israel is come to the king, even to his
house ?'^* But I am persuaded, that there
is nothing wanting but that a suitable pro-
posal be made by some person of influence
amongst us; and we shall soon approve our-
selves worthy sons of those pious ances-
tors : I would hope there is not an Individ-
ual amongst us, who would not gladly lend
his aid, that ^' the word of the Lord may
run and be glorified," not in this kingdom
only, but, if possible, throughout all the
earth.
* 2 Sam. xix. 11,
124
But to return to the bishop^s exhortation.
^' We have good hope that you have well
weighed and pondered these things with
yourselves long before this time ; and that
you have clearly determined, by God's
grace, to give yourselves wholly to this of-
jice^ whereunto it hath pleased God to call
you ; so that, as much as lieth in you, you
will apply yourselves wholly to this on©
thing, and draw all your cares and studies
this way; and that you will continually
pray to God the Father, by the mediation
of our only Saviour Jesus Christ, for the
heavenly assistance of the Holy Ghost;
that by daily reading and weighing of the
Scriptures, ye may wax riper and stronger in
your ministry, and that ye may so endeavour
yourselves from time to time to sanctify the
lives of you and yours, and to fashion them
after the rule and doctrine of Christ, that
ye may be wholesome and godly examples
and patterns for the people to follow.'^
After this, the bishop calling upon the
candidates in the name of God and of his
church, to give a plain and solemn answer
to the questions which he shall propose to
them, puts the substance of the exhortation
into several distinct questions ; two of which
only, for brevity sake, we will repeat:
" Will you be diligent in prayers, and in
reading of the Holy Scriptures, and in such
studies as help to the knowledge of the same,
laying aside the study of the world and the
flesh?'' To which we answer, ^^I will
endeavour myself so to do, the Lord being
my helper 5'' Then he asks again ; " Will you
be diligent to frame and fashion your own
selves and your families, according to the
doctrine of Christ, and to make both your-
selves and them, as much as in you lieth,
wholesome examples and patterns to tlie
flock of Christ?^' To which we answier, "I
will apply myself thereto^ the Lord being
my helper.'^
These are the promises which we make
before God in the most solemn manner at
the time of our Ordination, Now I would
ask, Can any human being entertain a
126
doubt, whether in making these promises,
we have not " well said all that we have
spoken ?'' Can any of us say, that too much
has been required of us ? Do we not sec
and feel, that, as the honour of the office
is great, so is the difficulty of performing it
aright, and the danger of performing it in a
necrlisreut and heartless manner ? If a man
undertake any office that requires indefa-
tigable exertion, and that involves the tem-
poral interests of men to a great extent, we
expect of that man the utmost diligence and
care. If then such be expected of the ser-
vants of men, where temporal intei-ests only
are affected, what must be expected of the
servants of God, where the eternal interests
of men, and the everlasting honour of Grod,
are so deeply concerned? I say again. We
cannot but approve the promises we have
made ; and methinks, God himself, when
he heard our vows, expressed his approba-
tion of them, saying, " They have well said
all that they have spoken.''
We come, lastly, to mention our jprayers,
which were offered to God on that occasion.
137
And here we have one of the most pious,
and affecting institutions that ever was es-
tablished upon earth. The bishop, who
during the preceding exhortation and ques-
tions has been seated in his chair, now rises
up, and in a standing posture makes his ear-
nest supplication to God in behalf of all the
candidates, in these words ; '' Almigbty
God, who hath given you this will to do all
these things, grant also unto you strength
and power to perform the same ; that he
may accomplish his work which he had
begun in you, through Jesus Christ our
Lord. Amen.'^ After this a request is
made to the whole congregation then pre-
sent, to offer up their prayers in secret to
God, and to make their supplications to God
for all these things. And, that they may
have time to do so, it is appointed, that si-
lence shall be kejJt for a space ; the pub-
lic services being for a while suspended,
in order lo give the congregation an oppor-
tunity of pouring out their souls before God
in behalf of the persons who are to be or-
dained.
1S8
What an idea does this give us of the
sanctity of our office, and of the need we
have of Divine assistance for the perform-
ance of it ! And how beautifully does it
intimate to the people the interest they have
in an efficient ministry ! Surely, if they
felt as they ought their need of spiritual in-
struction, they would never discontinue
their prayers for those who are placed over
them in the Lord, but would plead in their
behalf night and day.
After a sufficient time has been allowed
for these private devotions, a hymn to the
Holy Ghost is introduced ; [the candidates
all continuing in a kneeling posture ;) a
hymn, which in beauty of composition and
spirituality of import cannot easily be sur-
passed. Time will not allow me to make
any observations upon it ; but it would be a
great injustice to our Liturgy, if I should
omit to recite it ; and it will be a profitable
employment, if, whilst we recite it, we all
adopt it as expressing our own desireS; and
ISO
add our Amen to every petition contained
in it.
^^ Come Holy Ghost, bar souls inspire^
And lighten with celestial fire.
Thou the anointing Spirit art,
Who dost thy seven-fold gifts impart.
Thy blessed unction from above,
Is comfort, life, and fire of love.
Enable with perpetual light
The dulness of our blinded sight.
Anoint and clieer our soiled face
With the abundance of thy grace.
Keep far our foes ; give peace at home ;
Where thou art Guide, no ill can come.
Teach us to know the Father, Son,
And thee, of both, to be but one :
That through the ages all along,
This may be our endless song ;
Praise to thy eternal merit.
Father, Son, and Holy Spirit.'^
In this devout hymn the agency of the
Holy Spirit, as the one source of light, and
ISO
, peace, and holiness, is fully acknowledged,
and earnestly sought as the necessary means
of forming pastors after God's heart ; and
it is well entitled to the encomium which
has been already so often mentioned, " They
have well said all that they have spoken."
Passing over the remaining prayers, we
conclude this part of our subject with ob-
serving, that no sooner is the imposition of
hands finished, and the commission given to
the candidates to preach the gospel, than
the newly ordained ministers consecrate
themselves to God at his table ; and seal, as
it were, their vows, by partaking of the bo-
dy and blood of Christ ; into whose service
they have been just admitted, and whom
they have sworn to serve with their whole
* hearts.
Thus far then '' all is well said ;'^ and if
our hearts be in unison with our words, ver-
ily we shall have reason to bless God to all
eternity. " 0 that there were m us such an
heart !^'
Glad should I be, if your time would ad-
mit of it, to set forth at considerable length
the benefits that would accrue from a con-
formity of heart in us to all that has been
before stated : but the indulgence with
which I have hitherto been favoured must
not be abused. I shall therefore close the
subject with only two reflections, illustra-
tive of the wish contained in the text.
First, if such an heart were in us, how
happy should we be in our own soiils ! Men
may be so thoughtless, as to cast off all con-
cern about futurity, and to say, " I shall
have peace, though I walk in the imagina-
tion of my heart." But, if once we begin
to indulge any serious reflections, we cannot
avoid thinking of our responsibility on ac-
count of the souls committed to our charge.
Then, if we bring to mind that solemn de-
claration of God, that ^' the souls of our
people shall be required at our hands,'^ we
must of necessity tremble for our state.
The concerns of our own souls are of more
weight than all other things in the world ;
132
and the thought of perishing under the
weight of our own personal transgressions
is inexpressibly awful : but the thought of
perishing under the guilt of destroying hun^
dreds and thousands of immortal souls, is so
shocking, that it cannot be endured : if once
admitted into the mind, it will fill us with
consternation and terror ; and the excuses
which now appear so satisfactory to us, will
vanish like smoke. We shall not then
think it sufficient to have fulfilled our duties
by proxy; since others can but perform
their own duties ; nor can any diligence of
their's ever justify our neglect : having
sworn for ourselves, we must execute for
ourselves ; nor ever be satisfied with com-
mitting that trust to others, which at the bar
of judgment we must give account of for
ourselves. Nor shall we then think it suf-
ficient to plead, that we have other enga^'-e-
ments, which interfere with the discharge of
our ministerial duties ; unless we can be as-
sured, that God will wave his claims upon
us, and acknowledge the labours which we
have undertaken for our own temporal ad-
133
vantage, more important than those, which
respect his honour, and man's salvation.
On the other hand, if we have the testimony
of our own consciences, that we have en-
deavoured faithfully to perform our Ordina-
tion vows, and to execute, though with
much imperfection, the work assigned us,
we shall lift up our heads with joy. Mat-
ter for deep humiliation indeed even the
most laborious ministers will find : but at
the same time they will have an inward con-
sciousness, that they have exerted them-
selves sincerely for God, though not so ear-
nestly as they might : and, in the hope that
the Saviour, whose love they have proclaim-
ed to others, will have mercy upon them,
they cast themselves on him for the accep-
tance of their services, and expect through
him the salvation of their souls. Moreover,
if we have been diligent in the discharge of
our high office, we shall have a good hope
that we have been instrumental to the sal-
vation of others, whom we shall have as our
joy and crown of ng'oicing in the last day.
With these prospects before us, we shall
M
134
labour patiently^ waiting, like the husband-
man, for a distant harvest. Trials we shall
have of many kinds ; and many arising sole-
ly from our fidelity to Gcd : but we shall
bear up under them, going ^' through evil
report and good report," till we have fought
our fight, and finished our course : and then
at last we shall be welcomed as faithful ser-
vants into the joyous presence of our Lord.
Who would not wish for such happiness as
tliis ? Only then let our hearts experience
what our lips have uttered, and tliat happi-
ness is ours : only let our professions be
verified, our promises fulfilled, and our
prayers realized, and all will be well : God
will see in us the heart which he approves,
arid will honour us with testimonies of his
approbation to all eternity.
My second observation is, If there were
in us such an heart. What hlessin^s would
result to all around us ! The careless min-
ister may spend many years in a populous
parish, and yet never see one sinner con-
verted from the error of his ways, or turn-
135
eel uuto God in newness of life. But the
faithful servant of Jehovah will have some
fruit of his ministry. God will answer to
him that prayer at the close of the Ordina-
tion Service, '' Grant that thy word spoken
by their mouths, may have such success,
that it may never be spoken in vain.^' God
indeed does not make all equally useful ;
but he will leave none without witness, that
the word which they preach is his Word,
and that it is " the power of God unto the
salvation of men.'' Behold, wherever such a
minister is fixed, what a change takes place
in reference to religion ! The obstinately
wicked, who either hear him with prejudice,
or turn their backs on his ministry, may pos-
sible be only more hardened by the means
he uses for their conversion : and circum-
stances may arise, where those who would
once have plucked out their own eyes for
him, may become for awhile his enemies ; but
still there are many that will arise and call
him blessed : many Avill acknowledge him
as their spiritual father ; many will bless
God for him, and shew in their respective
136
circles the happy effects of his ministry.
They will love his person ; they will enjoy
his preaching : they will tread in his steps ;
and they will shine as lights in a dark
world. What then miglit not be hoped for,
if all who have undertaken the sacred of-
fice of the ministry, fulfilled their engage-
ments in the way we have before describ-
ed ? What if all prayed the prayers instead
of reading them ; and laboured out of the
pulpit as well as in it ; striving to bring all
their people, ^^ not only to the knowledge
and love of Christ, but to such ripeness and
perfectness of age in Christ, as to leave no
room among tliem either for error in religion,
or for viciousness of life ?'^ If there were
such exertions made in every parish, we
should hear no more complaints about
the increase of Dissenters. The people's
prejudices in general are in favour of the
Establishment : and the more any persons
have considered the excellence of the Li-
turgy, the more are they attached to the Es-
iablislied Church. Some indeed would
entertain prejudices against it, even if all
the twelve Apostles were members of it^
aDd ministered in it ; but, in general, it is a
want of zeal in its ministers, and not any
want of purity in its institutions, that gives
such an advantage to Dissenters. Let me
not be misunderstood, as though by these
observations I meant to suggest any thing
disrespectful of the Dissenters ; (for I hon-
our all that love the Lord Jesus Christ iu
sincerity, of whatever church they be ; and
I wish them from my heart every blessing
that their souls can desire:) but, whilst I
see such abundant means of edification in
the Church of England, I cannot but regret^
that any occasion should be given to men to
seek for that in other places, which is so
richly provided for them in their own
church. Only let us be faithful to our en-
gagements, and our churches will be crow-
ded, our Sacraments thronged, our hearers
edified : good institutions will be set on
foot ; liberality will be exercised, the poor
benefited, the ignorant enlightened, the dis-
tressed comforted; yea, and our ^' wilderness^
world will rejoice and blossom as the rose*''
u2
138
0 that we might see this happy day ; which,
1 would fondly hope, has begun to dawn !
O that God would arise and " take to him
his great power, and reign amongst us V^
O that he miglit no longer have to express a
wish, " that there were in us such an
heart;'' but rather have to rejoice over us
as possessed of such an heart ; and that he
Avould magnify himself in us as instruments
of good to a ruined world ! The Apostle to
the Hebrews represents all the saints of
former ages as witnesses of the conduct of
those who were then alive ; and he urges it
as an argument with them to exert them-
selves to the uttermost : ^^ Having then,
says he, so great a cloud of witnesses, let
us lay aside every weight, and the sin
that doth so easily beset us, and let us
run with patience the race that is set be-
fore us." Thus let us consider the Re-
formers of our Church as now looking
down upon us, and filled with anxiety for
the success of their labours : let us hear
them saying, '^ We did all that human fore-
sight could do : We shewed to ministei'S
139
what they ought to be : we bound them by
the most solemn ties to walk in the steps of
Christ and his Apostles : if any shall be
luke-warm in their office, we shall have to
appear in judgment against them, and shall
be the means of aggravating their eternal
condemnation." Let us, I say, consider
them as spectators of our conduct ; and en-
deavour to emulate their pious examples.
Let us consider likewise, that the Liturgy
itself will appear against us in judgment, if
we labour not to the utmost of our power
to fulfil the engagements which we have
voluntarily entered into : Yea, God him-
self will say to us, " Out of thine own
mouth will I judge thee, thou wicked ser-
vant." May God enable us all to lay these
things to heart; that, whether we have
already contracted, or are intending at a
future period to contract, this fearful respon-
sibility, we may duly consider what ac-
count we shall have to give of it in the day
of judgment.
THE
CHURCHMAN'S CONFESSION,
OR,
Mr APPEAL
TO
THE LITURGY.
A SERMON
PREACHED BEFORE
THE UNIVERSITY OF CAMBRIDGE.
» -
BT THE
REV. CHARLES SIMEON, M. A.
FELLOW OF KING'S COLLEGE.
FOURTH EDITIOJ^.
NEW-YORK :
PUBLISHED BT EASTBURHT, KIRK, 6f CO.
3fO. 86, BBOADWAT.
1813.
SERMON,
We write none other things unto you than
what you read or acknoicledge.,..2 Cor.
i. 13.
AS the testimony of one's own conscience
is the strongest support under false acciisa-
tionsj so an appeal to the consciences of
others is the most eiFcctual means of refuting
the charges that are hrou2;ht against us. To
this species of argument God iiimself con-
descended to have recourse, in order to con-
vince his people, that the evils which they
imputed to him, orfginated wholly in their
own folly and wickedness : ^' 0 inhabitants
of Jerusalem and men of Judah, judge, I
pray you, betwixt me and my vineyard.
What could have been done more to my
vineyard, that I have not done in it ? and
144
wherefore, when I looked that it should
bring forth grapes, brought it forth wild
grapes ?''^ " Have I been a wil-
derness unto Israel ? a land of darkness ?
wherefore say my people, We are Lords,
we will come no more unto thee P^'f " Ye
say. The way of the Lord is not equal.
Hear now, O house of Israel, Is not my way
equal ? are not your ways unequal ?''J The
inspired writers also not unfrequently vin-
dicate themselves in a similar manner. St.
Paul, for instance, had been represented by
some at Corinth as fickle and inconstant, be-
cause he had not come to them at the time
they had expected him. To clear himself
from this imputatioa, he informs them, that
he had met with insuperable obstacles in
A^ia, which had prevented him from prose-
cuting his intended journey ; and that in the
whole of his conduct towards them he had
been actuated, not by temporizing ra€)tives
and carnal policy, but by the most strict un-
blemished integrity. He declares, that he
had " the testimony of his own conscience'^
* Isaiah v. 3, 4. f Jer. ii. 5. 31. \ Ezek. xviii. 25.
145
respecting this ;* and that he had a further
testimony in their consciences also, respect-
ing the truth of what he said ; that, in as-
serting these things, " he wrote no other
things than what they read in his former
epistle, and wxre constrained to acknow-
ledge ; and he trusted they should acknow-
ledge even to the end.''
The faithful Minister of Christ derives
great advantage from being able to appeal
to records, the authority of which is acknow-
ledged by his hearers. By referring them
to the holy Scriptures in proof of all that he
advances, he establishes his word upon the
most unquestionable authority, and fixes
conviction upon their minds. The minis-
ters of the Church of England have a yet
further advantage, because, in addition to
the Scriptures, they have other authoritieg
to which they may refer in confirmation of
the truths they utter. It is true, we are not
to put any human compositions on a level
with the inspired volume : the Scriptures
* 2 Cor. i. 12.
N
146
alone are the proper standard of trntli ; but
the Articles^ Homilies, and Liturgy of the
Church of England are an authorized ex-
position of the sense in which all her mem-
bers profess to understand the Scriptures.
To these therefore we appeal as well as to
the sacred Records. But because it would
occupy more time than can reasonably be al-
lowed, for one discourse to appeal to all at
once, we shall content ourselves with calling
your attention to the Liturgy, and especially
to that part of it which we call the general
Confession. We will briefly state what
doctrines we insist upon as necessary to be
received ; and under each we will <!ompare
oar statements with what we " re^id" in the
Scriptnres, and " acknowledge'' in our
prayers : And we trust that, after having
done this, we shall be able to adopt the lan-
guage of the text, and say, " We write none
other things unto you than what ye read,
and acknowledge."
There are three things which, as it is our
duty, so also it is our continual labour, to
-147
make known ; namely, Our lost estate —
The means of our recover y — and The iiath
of duty.
Permit me then to state what we declare
respecting the first of these points, Our lost
estate.
We declare, that every man is a sinner
before God : that both the actions and the
hearts of men are depraved : that whatever
difference there may be between one and
another with respect to open sin, there is no
difference with respect to our alienation from
God, or our radical aversion to his holy will.
We affirm, that on account of our defection
from God, we deserve his heavy displea-
sure : that the most moral and sober, as well
as the base and profligate, are under con-
demnation on account of sin : and that all
of us without exception must perish, if we
do not turn to God in, the way that he has
prescribed.
We think, yea we are sure, tliat we have
abundant proof of these things in the holy
148
Scriptures. The universality of our de-
parture from God, and of our danger in con-
sequence of it, is declared in the strongest
terms by St. Paul in his Epistle to the Ro-
mans. " There is none righteous,'' says
he, *^ no, not one : there is none that under-
standeth ; there is none that seeketh after
God : they are all gone out of the way, they
are together become unprofitable ; there is
none that doeth good, no not one.'' To this
he adds, '' that every mouth must be stop-
ped, and all the world become guilty before
God."* We could wish you particularly
to notice what an accumulation of words
there is in this short passage to prove the
universality of our guilt and misery. Of
righteous persons, there is " none," '^ none,'^
" none," " no not one," ^' no not one :^'
^^ all" are guilty, all ^^ together," even
i' every" person, and " all the world." Will
any one, after reading this passage, presume
to think himself an exception ?
Nor is the depth of our depravity less
clear than its universality. " The heart,'^
* Rom. iii. 10—19.
149
says Jeremiah, ^' is deceitful above all
things, and desperately wicked ; Who can
know it ?"* This is spoken, not of some
particular person or age or country, but of
mankind at large, even of our whole race.
Solomon affirms the same, when he says,
" The heart of the Sons of men is fall of
evil ; madness is in their hearts while they
live, and after that they go to the dead*.''t
And to the same effect is that declaration of
St. Paul, that " the carnal mind is enmity
against God, for it is not subject to the law
of God neither indeed can be. "J To these
general affirmations of Scripture, we may
add the confessions of the most eminent
Saints. Job, who was the most perfect man
on earth in his day, no sooner attained the
knowledge of his real character than he ex
claimed, " Behold, I am vik.^'H St. Paul
also, speaking of himself and of all the other
Apostles, says, '^ We all had our conver-
sation in times past in the lusts of our flesh;>
* Jer. xvii. 9. f Eccl. ix. 3. \ Rom. viii. 7.,.
!| Job xl. 4.
N. a
150
fulfilliDg the desires of the flesh and of the
mind ; aad were by nature the children of
wrath; even as others/'*
In labouring to establish these awful
truths w^e are often considered as libelling
human nature, and as representing men in
such an humiliating and distressed state as
to iill them with melancholy, or drive them
to despair. Let us then, in vindication both
of ourselves and of our doctrines, compare
these assertions with our public acknow-
ledgments. We begin our confession with
saying, " We have er*red and strained from
thy ivays like lost sheep.'' This is a pecu-
liar expression that must not be overlooked.
We apprehend it does not mean merely that
we have departed from God, but also that
we have never sought to return to him : for
other animals will find their w ay back when
they have wandered from their home ; but
It is rarely, if ever, known that the sheep
traces back its footsteps to the fold from
* Eph, ii. 3. and Tit. iii. 3.
Idl
whence it has strayed : if it return at all, it
is not by any foresight of its own. How just
a picture does this exhibit of our fallen race !
That we have departed from God is too
plain to be denied : but in how few do we
behold any solicitude to return to him ! How
few are there who search the Scriptures
daily, in order to find their way back ! How
few who implore help and direction from
their God with an earnestness at all propor-
tioned to the urgency of their case !
Is it inquired, wherein we have so great-
ly erred ? Our own acknowledgments con-
tain the most satisfactory reply : " We have
followed too much the devices and desires of
our own hearts,^^ How true is this ! Look
at all mankind ; see them from infancy to
youth, and from youth to old age ; What
are they all following? are they obeying
unreservedly the commands of God ? are
they, in compliance with his will, mortify-
ing every evil propensity, and doing the
things which are pleasing in his sight?
Alas ! nothing is further from their minds
156
than this. Their pursuits indeed vary ac-
cording to their age, their circumstances,
their habits ; but whatever they be, they
are no other than the devices and desires of
their own hearts : if in any thing they ap-
pear to do the will of God, they do not act
from a principle of love to him, but from a
desire to conform to the customs of their
country, and to lay a foundation for self ap^
plause. The w hole tenor of our lives
is but too justly marked in those follow-
ing acknowledgments, " We have offended
against thyJioly laws ; we have left undone
those things which we ought to have done :
and have done those things which ice ought
not to have doneJ^ Permit me to ask^
Which of the laws of God have we not vio-
lated times without number ? Shall we say^
We have not committed murder or adulte-
ry ? How vain the boast, if we interpret the
commandments in their full latitude, and
call to mind the declarations of our Lord,
that an angry word is murder, and a wanton
look adultery !^ To go into all our sins ef
* Matt. V. 27, 28.
153
omission^ and commission^ were an endless
task. Suffice it to say, that in ten thour
sand instances "we have sinned, in thought,
word, and deed, against the Divine Majes-
ty :" and have habitually neglected the in-
terests of our souls.
Perhaps it may be said, " Our actions in-
deed have been evil, but our hearts are
2:ood." But how does this accord with that
which in our Confession forms the summit
of the climax, " There is no health in us P^
Here our Church has taught us to trace all
the evils of our life to the fountain-head, a
corrupt and wicked heart. In this expres-
sion she evidently refers, either to that con-
fession of the Apostle, " In me, that is, in
my flesh, dwelleth no good thing ;"* or
rather to that most humiliating declaration
of the Prophet, " From the sole of the foot
even to the head, there is no soundness in
us, but wounds and bruises and putrifying
sores.' 't J^^*^ import of the words is plain :
we confess before our God, that we are al-
together depraved ; that we are disordered
* Rom. vii. 18. I Isaiah i. 5, 6,
15i
in every member of our body, and in every
faculty of our soul ; that our understanding
is darkened^ our will perverse, our affections
sensual, our memory treacherous, our con-
science seared, and all our " members, in-
struments of unrighteousness and sin."
Thus far then we are fully vindicated,
vindicated too, we trust, in your consciences,
in all tliat Ave have affirmed respecting the
lost estate of man. We do indeed repre-
sent the whole human race, as in a most de-
plorable condition : but no Member of our
Establishment can controvert our positions
without denying the plainest asseverations
of Holy Writ, and contradicting his own
most solemn acknowledgments.
Let us now turn our attention to the se-
cond point which we proposed to notice,
namely, Tlie means of our recovery from
this state.
We affirm that, in order to obtain salva-
tion, two things are necessary, " Repent-
ance towards God, and Faith in our Lord
155
Jesus Christ.^'^ By repentance, we do not
mean that superficial work which consists
in saying, ^^ I am sorry for what I have
done ;'' but in such a deep sense of our guilt
and danger, as leads us with all humility of
mind to God, and stirs us up to a most ear-
nest application to him for mercy. We
must feel sin to be a burden to our souls :
we must be made to tremble at the wrath of
God which we have merited : we must cry
to him for deliverance from it, as Peter cri-
ed for preservation from the waves, " Save,
Lord, or I perish -P and this must be our
experience, not merely after some ilag-;ant
transgression, or on some particular occa-
sion, but at all times : it must be, as it were,
the daily habit of our minds.
Is it needful to confirm this from the holy
Scriptures ? Surely we need not be remind-
ed of what our Lord has repeatedly affirm-
ed ; " Except ye repent, ye shall all per-
ish.^'f We need not be told that it is " the
weary and heavy laden" whom Christ in-
* Acts XX. 31. t Luke xiii. 3. 5.
156
vites :* that it is "the broken and contrite
heart which God will not despise :''t that we
must " lothe ourselves for all our abomina-
tions :"J that we must " sow in tears, and
go on our way weeping :''|| that we must
cry with Paul, " O wretched man that I am,
who shall deliver me ?'^^ and with Job,
" I repent and abhor myself in dust and
ashes/'**
Yet, when this is insisted on, and pressed
upon the conscience as of universal, abso-
lute, and indispensable necessity, we are
told, that we carry matters to excess : that
however such bitter contrition may suit the
profligate and abandoned, it is unnecessary
in the case of the more moral and decent :
they have never done any thing that requires
such deep humiliation ; they have no such
cause to fear and tremble ; they have indeed
sinned, but are in no danger of perishing ;
nor have they ever merited the wrath ©f
God.
*Maft. xi. 28. t Ps. li. 17. :j: Ezek. xxxvi. S±,
II Ps. cxxvi. 5, 6. ^ Rom. vii. 21. ** Job xlii. 6.
157
But is it not astonishing that any mem-
ber of the Established Church should be
so ignorant as to make these vain asser-
tions? What are the terms in which we
address the Divine Majesty every time that
we attend his worship ? " Do thou, O Lord^
have mercy upon us, miserahle offenders:
Spare thou them, O God, which confess
their faults : Restore thou them that are
penitentJ^ Have we then been dissem-
bling with God all our days ; calling our-
selves ^^ miserable offenders/' when we feel
no misery at all ; and when, instead of be-
wailing our offences^ we think ourselves
almost, if not altogether^, as good as we need
to be ? In this prayer we do not presume
even to expect mercy, except as persons
deeply penitent and contrite. And let it be
remembered^ that these petitions are put
into the mouths of all the congregation;
there is not one form for one class of per-
sons, and another for another ; but all pro-
fess to approach God as the repenting pub<
lican, ^^ Smiting upon their breasts, and
o
158
crying, God be merciful to me a sinner V^^
We mean not to say, that no person can
hope for mercy, who does not feel such or
such a measure of contrition, (for all who
pray in sincerity^ may hope for acceptance,
tliough their hearts be not so contrite as
they could wish,) but to shew, that all
members of the church of England acknow-
ledge that penitence is highly suited to their
state.
But, besides their repentance, we ob-
served, that faith also w^as necessary, even
faith in the Lord Jesus Christ. This we
invariably and inflexibly affirm. As it is
not our good works and meritorious life
that will save us, so neither will our re-
pentance save us. If we could shed rivers
of tears, they never would avail to cleanse
«s from one single sin. It is the blood of
Christ, and that alone, that can atone for
moral guilt : That is " the fountain that
was opened for sin and for uncleanness:''f
and as long as the world shall stand, we
* Luke xviii. 13. fZeck. xiii. 1.
159
must require of sinners to wash in it, in
order that they may be clean. And, for as
much as men are with great difficulty turn-
ed from endeavouring " to establish their
own righteousness/'*^ or to unite their own
fancied merits with the merits of Christ,
we guard them strongly against this fatal
error ; we declare to them, that, if tliey do
this, they will invalidate the whole gospel ;
and that, if ever they be saved at all, it
jnnist be by a humble, simple reliance upon
the Lord Jesus Christ. That there are
blessings promised to the penitent, and to
the obedient, we very willingly allow: and
on proper occasions we are glad to bring
forward those promises in order to encou-
rage men to repent and obey : But that men
are justified by their repentance or obedi-
ence, or in any other way than by faith in
the Lord Jesus Christ, we utterly deny.
And we declare that, if men seek to be
justified in any other way, '^ Christ shall
profit them nothing,'^!
* Rom.j. 3. t Gal. v. 2.
160
And do we, in affirming these tbingSj
deviate at all from what we read in the
holy Scriptures? Does not our blessed
Lord expressly say, '* I am the way, the
truth, and the life : no man cometh unto the
Father but by me?-'^ He tells us plainly,
that '- he who believeth on him, hath ever,
lasting life ; and that he who believeth not,
shall not see life, but the wrath of God
abideth on him ;'- f and again, '^ He that
believeth, shall be saved ; and he that be-
lieveth not, shall be damned.J To the
same effect also is the testimony of his
apostles : We find them invariably direct-
ing penitents to believe in him as the only,
and effectual means of obtaining acceptance
with God. When the jailor came in to Paul
and Silas trembling, and crying, "Sirs,
what shall I do to be saved ?^^ the answer
given him was, " Believe on the Lord
Jesus Christ, and thou shalt be saved.'^H
Instead of varying their directions accord-
ing to the different characters they address-
* John xiv. 0. t John ill. 36. \ Mark xvi. 16.
d Acts xvi. 80, 31.
161
ed, they affirm, iu the atrongest manner^
that '' there is no other foundation whereou
any man can build/^* " nor any other name
whereby any man can be saved.^'f And
when they saw in any a disposition to unite
the observance of some ceremonial or moral
duties as a joint ground of their hope^ they
warned them plainly, that their salvation
must be " wholly of grace or wholly of
works ;'^J and that if they relied in any
measure upon their works, *^they were
fallen from grace/' they were '' become
debtors to do the whole law/' and that
^ Christ was become of no effect unto
them/'ll with respect to them ^^he was
dead in vain."§
Offensive as these statements are, and
reprobated as being of a licentious tendency .^
wherein do they differ from our own ac-
knowledgments ? We pi^y that God would
" restore to his favour them that are peni-
tent /' but how, and in what manner, do
* 1 Cor. iii. 11. f Acts iv. 12. j Rom. xi. 0*-
[l>Gal. V. 3, 4. § Gal. ii, 31.-
O^
163
we expect that restoration to be aecomplish-
ed? Is it uncoveiiauted mercy that we
ask ? Or is it according to our own good
works that we desire to find acceptance ?
No ; we profess that our reliance is alto-
gether on God's promises as they are re-
vealed in the gospel ; " Restore us^ accord-
ing to thy promises declared unto mankind
in Christ Jesus our LordJ^ Among the
promises to which we may be supposed to
refer, the following must certainly be num-
bered : " Look unto me, and be ye saved ;''*
^^ Come unto me, and I will give you resf f
^^ Him that cometh unto me, I will in no
wise cast out.'^J " The blood of Jesus
Christ cleanseth from all sin.''|| " All that
believe, shall be justified from all things.H"
^^ Though your sins be as crimson, they
shall be white as snow.''** But whatever
the promises be, whether their reference to
Christ be more or less plain, we are assured
that it is in him, and in him alone, that the
* Isai. xlv. 22. t Matt. xi. 28. | John vi. 37.
'I I John I 7, f Acts xiii. 39, ** Isai. i. 18.
16a
promises are confirmed to us ; for the Apos«
tie says, " All the promises of Grod in Him
are yea, andiNHiMamea."* It is in Christ
alone that God can " be just, and at the
same time the justifier of sinners.^f and
therefore when we plead that promise, that
^' if we confess our sins, Grod is faithful and
j-ust to forgive us our sins, and to cleanse us
from all unrighteousness," t we can expect
its accomplishment in no other way than
through faith in Christ.
Thus under this head also may be seen a
perfect harmony between those things which
we have affirmed, and those which you'
'' read '^ in the Scriptures, and " acknow-
ledge '' in your prayers.
Nor do we doubt a similar issue to our
inquiries, while under the last head of our
discourse we state to you The jpath of duty.
We inculcate the practice of every per-
sonal and relative duty. But we are not
* 2 Cor. i. 20. t Rom. iii. 26. \ 1 John i. 9,
154!
satisfied with that standard of holiness
which is current in the world : we require
a higher tone of morals : in addition to so-
briety and honesty, we insist upon a life
entirely devoted to God ; we affirm, that it
is every man's duty to " delight himself in
God ;''* to have such a lively sense of
Christ's love to him, as shall constrain him
to an unreserved surrender of all his facul-
ties and powers to the service of his Lord.f
We must live for God : we must be like a
faitliful servant, who inquires from day to
day wliat his master's will is : and inquires,
in order that he may do it. As a servant
who had neglected all his duties through
the day, would feel ashamed and afraid of
bis master's displeasure, so should we feel
ashamed and afraid, if any day pass with-
out having executed to the utmost of our
power the duties of it. We should walk
a^ on the conaaes of the eternal world, and
act as persons who must shortly give account
of every talent that has been committed ta
* Job xxvii. 10. & Ps. XXXV ii. 4. t ^ Cor» v» 14;.
165
them. To be ^* dead unto the world/'*
and " alive unto God ;"t to attain more and
more of the divine image ;{ to ^' grow up
into Christ in all things ;''§ to enjoy fellow,
ship with God,!| and anticipate the enjoy-
ments of heaven,^ this is our duty, and
should he our daily study and delight.
In requiring so much, we are supposed
to require what is altogether impracticable,
or, at least, what, if practised, would unfit
us for all the common oflSces of life. But
what do we read in the holy Scriptures ?
Do they require of us less than this ? Do
they not teach us to " yield ourselves liv-
ing sacrifices to God as our most reasonable
service?"** Do they not enjoin us to '^ live
henceforth not unto ourselves, but unto him
that died for us, and rose again ?'^f f Do
they not require that " whether we eat or
drink, or whatever we do, we should do all
to the glory of God V^XX -^^^^ ^^ ^^^ ^^
* Gal. vi. 14. t Rom. vi. 11. % 2 Cor. iii. 18.
§ Eph. iv. 15. li John i. 3. ^ Eph. i. 13, I*.
** Rom. xii, 1. tt 2 Cor. v. 15. \\ 1 Cor. x.31.
Holy Spirit, (tlirougli whose divine agency
alone we can do any thing that is good) pro-
mised to us for this very end, to renew ns
after the divine image in righteousness and
true holiness ?
And wherein do our own acknowledg-
ments differ from this ? Let us attend to the
supplications which we offer before God ;
^^ Granty O most merciful Father, for
Christ^s sake, that we may hereafter live a
godly, righteous, and sober life, to the glory
of thy holy name.^^ Here so far from put-
ting godliness out of our thoughts, we pro-
fess to desire it in the first place ; and just-
ly do we ask that first/ because, without
that, all our acts of righteousness and so-
briety would be no better than splendid
sins ; they would want the motives and prin-
ciples which alone distinguish them from
heathen virtues. Mark too the measure
and degree in which we desire these virtues :
we are not satisfied w ith that which shall
gain us a name among men ; we ask (and
let it ever be remembered that without the
167
influences of God's Spirit all dur own ef-
forts will be in vain) that we maybe enabled
to attain such a degree of piety, as that God
may be glorified in us, and that the tran-
seendant excellence of Christianity may be
visibly exhibited in our lives.
We appeal then to all ; What do we, or
what can we ask of you more than this ?
And if these high attainments be not neces-
sary, why do you ask of God for Christ'©
sake to give them to you? If, on the other
hand, they are necessai^y, why are we deem-
ed enthusiastic and over-righteous for re-
quiring them at your hands ? If in your
prayers you mean what you say, you justify
us ; and if you do not mean what you say,
you condemn yourselves, you confess your-
selves to be hypocrites and dissemblers with
God>
We have now finished our consideration
of that truly scriptural prayer : and we will
conclude with commending it to you as a
test in a two-fold view.
108
First, take it as a test whereby to try the
discourses which you hear. As Members
of the Church of England, we have a right
to expect that the discourses of Ministers
shall correspond with the Liturgy of our
Church. Certainly, in the first instance,
the holy Scriptures are to be our guide :
but, as all profess to have the Scriptures on
their side, let us bring to our aid that excel-
lent compendium of religion which we have
been considering.
Are there any who discant upon the dig-
nity of our nature, the goodness of our
hearts, and the rectitude of our lives ? What
appearance do such sentiments make when
brought to the touchstone of this prayer?
Are they not as opposite as darkness is to
light ? and should we not regard such state-
ments as the effusions of pride and igno-
rance ? should we not tremble for those
who hear them, lest being '^ blind followers
of the blind, they all together should fall
into the ditch ?''*
* Matt. XV, 14.
160
Are there others who tell us that we are
to be saved by our works^ and who would
thereby lull us asleep in impenitence, and
divert our attention from the Saviour of the
world ? Let us not be deluded by the syren
song. Let us turn to our own confessions, to
refute such anti-christian doctrines : Let us
learn from them the necessity of liumiliation
and contrition, and of '' fleeing to Christ, as
to the refuge that is set before us/*^ As for
the idea, that the founding of our hopes upon
Christ and upon the promises made to us in
him, will lead to a neglect of good works,
let us see what the Compilers of our Litur-
gy thought of that, and what they have put
in the mouths of all believing penitents ; do
not the very same persons who seek for mer-
cy through Christ, intreat of God that they
may be enabled to " live a godiy, righteous,
and sober life, to the glory of his holy
name?" And is it not notorious that the
very persons who maintain most steadfastly
the doctrines of faith, are uniformly con-
demned for the excessive and unnecessary
strictness of their lives ?
p
In the same manner, if there be any who
pleat] for a conformity to the world, and
ilecry all vital godliness as enthusiasm, we
may see what judgment is to be formed
of them also. They may call themselves
Christians ; but they have nothing of Chris-
tianity, except the name.
Lastly, if there be any who separate the
different parts of religion, inculcating some
to the neglect of others ; magnifying works
io tlie exclusion of faith, or establishing faith
to the destruction of good works, or con-
founding faith and works, instead of distin-
guishing them as the fruit from the root ; if
such, I say, there be, let their statements be
contrasted with the order, the fulness, and
the harmony of this prayer ; and the errone-
ousness of them will instantly appear. We
do not wish to produce critical hearers ;
but it is the duty of every man to '• prove
all things, and to hold fast that which is
good ;"* and as we have the advantage of
an authorized standard of divine truth; we
* 1 Thess. V. 2i.
lyi
invite all to search that, as well as the holy
Scriptures : and we do not hesitate to say
of this prayei*^ in particular, what the pro-
phet speaks of the inspired volume, ^' To
the law, and to the testimony ; if Ministers
speak not according to this word, it is be-
cause there is no light in thenir"*
Next, let us take this prayer as a test
whereby to try our own experience. We
may now discard from our minds all that
this or that Minister may lay down as neces-
sary to our salvation. We have here, what
no man can reasonably dispute, our own ac-
knowledgments. We have here as beauti-
ful, as just, as scriptural a summary of ex-
perimental religion, as ever was penned
from the foundation of the world. The man
that from his inmost soul can utter this pray-
er, is a real Christian. Whatever be his
views with respect to some particular doc-
trines, (those I mean which are distinguish-
ed by the name of Calvinism) his heart is
right with God. Whether he admit or re-
♦ Isai. Tiii. 20,
17^
jec*^^ those abstriiser points^ he is accepted
of God ; and if he were to die this moment,
he would be in heaven the next : the termi-
nation of his warfare would be to him the
commencement of everlasting felicity. But
is this the experience of us all ? Would to
God it were ! All will repeat the words : but
it is one thing to repeat, and another to feel
them. Let us then bring ourselves to this
test ; and never imagine that we are in a
Christian state, till we can appeal to God,
that this prayer is the very language of our
hearts. In examining ourselves respecting
it, let us inquire, whether from our inmost
souls we lament the numberless transgres-
sions of our lives, and the unsearchable de-
pravity of our hearts ? When we cry to
God for mercy as miserable offenders, do
we abhor ourselves for our guilt, and trem-
ble for our danger ? Do we indeed feel that
we deserve the wrath of Almighty God ?
Bo we feel this not only on some particular
occasions, but, as it were, daily and hour-
ly ? Is the consciousness of it wrought into
us and become the habit of our minds, so
173
that we can find no peace but in crying unto
God, and pleading with him the merits of
his dear Son ? Is Christ, in this view, " pre-
cious'' to our souls ?^ Is HE '' our wisdom,
HE our righteousness, he our sanctification,
HE our complete redemption?"! Having
nothing in ourselves, do we make him our
^^ all in all ?" J Are we at the same time
^^ renewed in the spirit of our minds ?" Do
we hate sin, not merely as it is destructive,
but as it is defiling, to the soul ? Do we ac-
count " the service of Grod to be perfect
freedom ;'' and instead of wishing his law
reduced to the standard of our practice, do
we desire to have our practice raised to the
standard of his law ? Is it our labour to
'' shine as lights in a dark world,'' and ^' to
shew forth in our own conduct the mrtues
of him that has called us ?"|| Let us all
put these questions to ourselves ; and they
will soon shew us what we are» If this be
not the state of our souls, we are in an aw^
ful condition indeed. Our very best ser-
* iPet. ii. 7. t 1 Cor. i. 30, \ Col. iii, 11,
ll_l Pet, ii. 9. «c'§eT«'?.
174
vices have been nothing but a solemn mock-
ery : in our prayers we have insulted,
rather than worshipped, the Majesty of
Heaven ; we have come before our God
^' with a lie in our right hand ;"* O that it
might please God to discover to us the hein-
oiisness of our guilt ; and that we might all
be '^ pricked to the heart/' ere it be too late !
Let us, the very next time wp. attempt to use
this prayer, take notice of the frame of our
minds : let us mark the awful incongruity
between our professions and our actual ex-
perience : and let a sense of our hypocrisy
lead us to repentance. Thus shall the re-
turning seasons of worship be attended with
a double advantage to our souls : in praying
for wliat we ought to seek, we shall bq
stirred up to seek it in good earnest : and
through the tender mercy of our God we
shall attain the experience of those things,
which too many of us, it is to be feared, have
hitherto hypocritically asked and ignorantly
condemned.
* Isaiah xHy. .20.
« THE FOUNTAIN OF LIVING WATERS."
A
SERMON
PREACHED BEFORE
THE UNIVERSITY OF CAMBRIDGE,
ON SUNDAY, MAY 14, 1809.
BY THE
REV. CHARLES SIMEON, M. A.
PELLOW OF king's COILEGE, CAMBRIDGE*
ADVERTISEMENT.
THIS Sermon was written hastily, and not
with tlie smallest vieiv to puhlication: and it is
printed only in deference to the opinions and wishes
of some of the authoi'^s more judicious friends,
in hopes that the candid attention ivith which it
teas heard, might pi^ocure for it a favourable
reception with the public at large.
A
SERMON,
Jeb. II. 12, 18.
ISe astonished, Oye heavens, at this, and he
horribly afraid, he ye very desolate, saith
the Lord, For my people have commit'
ted two evils; they have forsaken me,
the FOUNTAIN of LIVING ^YATERS, and
heived them out cisterns, broken cisterns,
that can hold no water,
RELIGION" may be considered as of
two kinds, theoretical, and practical. In
tbe term theoretical, I include every thing
that is necessary to prove the truth of Chris-
tianity : and under the term practical, what-
ever is required of those who embrace it.
To understand the theoretical part, is desi-
rable ; to perform the practical is necessary;
The two kinds, however, are not neces-
ISO
sarily united; the theoretical may exist
where the practical is disregarded; and
the practical may exist, where the theoret-
ical is unknown. Thousands of pious per-
sons have neither leisure nor talent for
collating manuscripts, or for weighing the
evidences that may be adduced in favour
of particular hypotheses : and to say that
these cannot be religious, because they are
wanting in critical acumen, would be as
absurd, as to say that a man cannot be
honest, because he has not sufficient know-
ledge of the laws to be a judge. The un-
lettered Christian assumes the truth of
Christianity; and he finds it true by its
effects. And such persons may well refer
to the effects in proof of the truth of that
religion which they profess. But it is one
thing to refer to practical effects, and an-
other to ground their faith on any transient
feelings : This no man of reflection can do :
the other, no man of piety can forbear.
Feelings may be excited by erroneous no-
tions, as well as by those which are just :
but holiness, radical and universal holiness.
181
can be produced by Christianity alone. We
will appeal to all the religions that ever
appeared upon the face of the earth, and
usk, whether any of them ever produced in
their votaries such effects as were visible in
Christ and his Apostles ? The reason is
plain : It is the Spirit of God who sancti-
fies ; and he is promised to those only who
believe in Christ : and consequently, his
sanctifying energy, in its full extent at least,
can be found in them alone. I grant that
it would be wrong to rest the truth of our
religion on that ground only; but surely
it may properly be referred to, as an addi-
tional and corroborating proof of our reli-
gion. If this be not a proper test of our re-
ligion, whereby shall the superior exceU
lency of Christianity be known? If the
Bible produce no better effects than the
Coran, I do not hesitate to say that it is no
better than the Coran ; but if its effects be
such as no other religion can produce, then
will those effects be, though not the only,
yet a solid and important proof of our reli-
gion: And those who cannot enter in.o
Q
18S
learned disquisitions about tlie credibility
of the Scriptures, have reason to thank God
that they have within themselves an evi-
dence of the truth of Christianity, which
the objections of infidels can never set
aside.* The error lies in confounding the
* The aiitlior does not mean, that this is the only
evidence which unlearned men have of the Divine
authority of the Bible. They, as well as the learned,
have other grounds for their faith. They see the
provision, which the Bible makes for their restora-
tion to happiness, to be precisely such as their
necessities required. They see also, that the purity
of its commands has a wonderful tendency to elevate
their nature, and to produce universal happiness :
and these two things form in their minds a strong
infernal evidfcnce of tl»€ Divine origin of the Bible ;
whilst the general and long continued reception of
that book amongst these who have spent their whole
lives in investigating its authenticity, serv.es in
their minds as a strong external evidence, that the
Bible is really given by inspiration of God. Never-
theless, their actua.1 experience of a change of heart
and life, w rought in them by the Bible, is to them a
strong additional evidence of its Divine authority.
Of course, this change cannot produce any conviction
in the minds oi' others ; because none but God and a
man's own conscience can know the full extent «f
that change.
183
two kinds of religion. They are distinct;
and they should be kept so.
To enter deeply into the theory of reli-
gion, much strength of intellect, much gen-
eral knowledge, anJ much patient investiga-
tion, are requisite. To have just, and even
enlarged views of the practical part, little
is wanting but a humble teachable mind,
enlightened by the truths, and sanctified by
the influence of the gospel of Christ. The
former, when possessed in the highest de-
gree, will consist with all manner of evil
tempers and evil habits : the latter neces-
sarily involves in it a change both of heart
and life. The former is of importance prin-
cipally to those, whose office calls them to
defend the outworks of Christianity against
the assaults of infidels : the latter is essen-
tial to the happiness of every individual.
To the former your minds are now directed
from time to time by a zealous and learned
Professor,* who is giving us the result of
* The Rev. Herbert Marsh, D. D. of St. John's
College, Lady Margaret's Professor of Diviaity ^
his own laborious researches, and commen-
dably exerting his talents to promote
amongst us the too much neglected study of
sacred literature. To the latter, which we
consider as more appropriate to ihe ordina^
ry services of the Churcli^ v, e would on the
present occasion solicit your attention.
The subject which we would submit to
your consideration, is a solemn charge^
brought by God himself against his people
of old. They were guilty of gross idolatry;
and for that, in part, they are here re-
proved : the very heavens are summoned
to bear witness against them, and to express
with utter astonishment, their abhorrence of
such impiety. But another complaint against
them was, that, in their straits and di cul-
ties, they were ever looking to Egypt and
Assyria for help, instead of relying on the
Lord their God. Now if in respect of gross
idolatry, the passage be thought more im-
who is giving Pubhc Lectures in the University
Churcli, on the principal subjects comiectcd with
Tlieologieal Learning.
185
mediately applicable to tliem, itwil! never-
theless, as a charge of spiritual idolatry,
be found to contain ample matter of accu-
salion against ourselves.
Let us then consider,
1. The evils which God lays to our charge.
2. The light in which they should be viewed.
The evils which God lays to our charge
are, that we have forsaken him, and sought
our happiness in the creature rather than in
the Creator. He justly calls himself " the
fountain of living waters;" for he is, and
must be aclmowledged to be, the only source
of all good. What is there in the visible
creation, that is not the product of his pow-
er, and the gift of his grace? or what is
there that can afford satisfaction to the souls
of men, or to tlie bright intelligences of
heaven, which does not emanate from his
presence and love? If it be replied, that
many sources of consolation are o[)ened for
us in the contemplations of reason, or the^
gratifications of sense ; we answer, thatthet
a;
186
very capacity to communicate or receive
pleasure is the fruit of his bounty ; and that
the creature can be no more to us than what
he is pleased to make it.
Wha^ then does he require of us? He
call, lis to regard him as the one source of
happiness to ourselves ; to acknowledge him
in all that we have, and to trust in him for
all that we stand in need of. He calls us
to resemble our first parents in their primi-
tive state ; yea, to resemble the very angels
around liis throne ; and to delight ourselves
in him, as our Friend, our Portion, ^^ our
eternal great reward/' By sin, indeed, we
are become incapable of fulfilling these du-
ties, or of experiencing these enjoyments,
to the extent we ought ; but still God desires
to restore us to the felicity which we have
lost, and to communicate to us all those
blessings wliich we have forfeited by our
transgressions.
Happy would it be for us, if we were du-
^y impressed with thi« unmerited kindness
187
and unbounded mercy ! But, instead of seek-
ing blessedness in him, we forsake him ut-
terly: we cast off his yoke, we trample on
his laws, we put him far from us, and as
much as we can, we cast him even out of
our thoughts.
Now let us see what is that rival which
we prefer : it is the creature, justly called
^^ a broken cistern.'^ Some look for hap.
piness in the gratifications of sense ; others,
in the attainment of wealth or honour;
others, in the pursuits of science or philoso-
phy. We beg to be clearly understood
when speaking on tliis subject : we do not
mean to condemn pleasure, honour, wealth,
or science, as evil in themselves : they all
have their legitimate and appropriate use,
and all may be pursued and enjoyed in per-
feet consistency with a good conscience. It
is quite a mistake to think that religion is
opposed to any of these things : on the con-
trary, it leads to the richest enjoyment of
created good, and enjoins, instead of pro»
hibiting, a diligent performance of every
188
known duty. If subordinated to religion,
and pursued for God, we repeat it, that the
pleasures of sense may be possessed, and
the duties of every station discharged : nay
more, we declare that no man can be reli-
gious without endeavouring to fulfil the du-
ties of his calling, whether they be com-
mercial or military, philosophical or reli-
gious. But the evil incident to these things
consists in making them the great end of
life; in suffering them to draw away our
hearts from God, or to occupy that place in
our affections which is due to God alone.
It is in this view that we are to be under-^
stood as denominating the pursuit of these
things ''evil ;" and we doubt not but that the
consciences of all, attest the truth of our
statement, and accede fully to that apostolic,
that incontrovertible position, that to '' love
and serve the creature more than the Crea-
tor" is idolatry.
We have digressed a little, for the pur-
pose of being move clearly understood. Let
us now return to our observation, tliat the
189
creature, which is suffered to rival God in
our affections, whatever it may be, is only
ii a broken cistern." Wlio will venture to
say that he has ever found solid and perma-
nent satisfaction in the creature? Who has
lived any considerable time in the world,
without learning by his own experience, the
truth of Solomon's observation, that " all
below the sun is vanity ?" Yet whatever our
experience has been, we still follow our
own delusions, and run after a phantom,
which, while we think to apprehend it,
eludes our grasp. We think that the plea-
sures of he world will make us happy : we
follow them ; and for a moment dream that
we are happy ; but we wake, and find that
it was but a dream. We next try wealth
or honour : we run the race ; we attain the
prize; and find at last that we have been
following a shadow. We imagine, perliaps,
that science and philosophy, being so much
more elevated in their nature than the com-
mon concerns of life, will form a kind of
paradise for us : we labour, we press for-
ward, we become distinguished for high at-
190
tainments, but are as far off from solid hap-
piness as ever: and are constrained to join
our testimony to that of the wisest of men^
after he had " sought out all things that are
done under the heaven/' that even wisdom,
with all its high attainments, is only " van-
ity and vexation of spirit.'^
Such is the charge which God has ex-
hibited against us ; and we appeal to every
man's conscience for the truth of it. Is
there so much as one amongst us whose
conscience does not tell him, " Thou art the
man ?" We are God's people, as much as
the Jews of old were : " He hath nourished
and brought us up, and yet we have rebel-
led against him : The ox knoweth his owner,
and the ass his master's crib ; but Israel
doth not know, my people doth not consi-
der." Notwithstanding a secret conviction
that God was the only source of real hap-
piness, we could not prevail upon ourselves
to seek after him : and notwithstanding our
daily experience of the insufficiency of the
creature to make us happy^ we could not re-
191
liiiquish the vain pursuit. We have hewed
out one cistern J and found it incapable of
retaining any water : we iiave then renewed
our labour^ and hewed out another ; which
we have found as unproductive of solid ben-
efit as the former. We have even worn
ourselves out with the pursuit of various and
successive vanities, yet have persisted in
our error, untaught by experience, and un-
wearied by disappointments. Even to the
close of life ^' we hold fast deceit ;'^ " wc
refuse to return ;'^ '* a deceived heart hath
turned us aside, so that w^e cannot deliver
our souls, or say, Is there not a lie in my
right hand ?"
Will any contend, that these pursuits are
not evil? Surely they are evil in the sight
of God. So far from passing over the
whole as of small account, he disjoins and
separates the different parts of his charge,
and declares, that on account of each we
are involved in guilt. Our neglect of him
has been exceeding sinful, as our attach-
ment to vanity has also been : '' My people
have committed two evils.''
19a
But on this part of our subject we shall
enter more fully^ whilst we consider
2dly, In what light we should view these
evils.
We are apt to palliate our conduct, and to
aay, " What great harm is there in these
things ?'' But if we look to our text, we
shall see that they are both heinous in them-
selves, and terrible in their consequences.
In respect of heinoiisness, I scarcely know
whether is greater, their guilt or their /o%.
Only let us consider what advantages we
have enjoyed for the knowledge and service
of God. Is it nothing that we have been
endowed with such noble capacities, and
neglected to improve them ; insomuch that
the progressive enlargement of them has
tended rather to increase our alienation from
God, than, to bring us nearer to him? Is it
nothing that we have had the inspired vol-
ume in our hands, and yet have scarcely
differed at all, except in speculative notions,
from the heathen ? Is it aothins; that we
193
have provoked God to jealousy with things
which cannot profit, and preferred even the
basest lust before him ? Is it nothing that
we have despised Redeeming love, trodden
under foot the Son of God, counted the,
blood of the covenant an unholy thing, and
done despite to the Spirit of grace ? Should
we account it a light matter, if we ourselves
were treated thus by our servants and chil-
dren ; if they cast off all regard for us, and
poured contempt upon us, and set at nouglit
our authority, neglecting every thing that
we commanded, doing every thing that we
forbade, and persisting in such conduct for
years together, in spite of every thing we
cou!d say or do to reclaim them ? And if we
should resent such conduct, shall not God
much more ? But, wliatever we may think
of these things, God calls them '' evils^^^
and such too as may well excite " astonish-
ment '' amongst all the hosts of heaven :
^^ Be astonished, O ye heavens, at this I''
Nor is the folly of such conduct less than
the malignity. Suppose only that one half
R
194^
the labour which we have used in the pur-
suit of vanities, had been employed in the
service of our God : or suppose that only
the Sabbaths (a seventh part of our time)
had been improved with that assiduity and
constancy which we have exerted on other
days in the pursuit of this world : I will
venture to say, that had even that measure
of piety been exercised by us, we should
have been far happier here, and should
have had infinitely better prospects in the
eternal world. What amazing folly, then,
have we been guilty of! Truly, if the
fact were not proved beyond a possibility of
doubt, it would not be credited, that per-
sons possessed of reason could act so irra-
tional a part. But, to view it in a proper
light, we should attend to the representation
given of it in the text. It is true, the pic-
ture is so strong, and yet withal so exact,
that we shall scarcely endure to look at it.
But let us contemplate it a moment : let us
imagine to ourselves a person dwelling
close to a perennial spring of water, and
yet with great labour and fatigue hewing
195
out first one cistern, and then another^ and,
after multiplied disappointments, dying at
last of thirst By what name should we desig-
nate this ? Should webe content with calling
it folly? Should we not soon find for it
a more appropriate and humiliating term ?
Let us take this then as a glass wherein to
view our own likeness : it is no exaggerated
representation, but the precise view in
which God sees our conduct. We are
aware, that the idea suggested, implies such
a degree of infatuation as almost to provoke
a smile : but the more humiliating the pic-
ture, the more need there is that we should
contemplate it : and my labour will not
have been lost, if a few only of the present
assembly be led to bear it in remembrance,
and to meditate upon it in their secret re-
tirement.
We have further to remark, that these
evils are represented in the text as terrible
also in their consequences. Men do not
like, in general, to hear of this ; they wish
rather to have it kept out of sight. But it
196
is melanclioly tliat they should so labour to
deceive their own souls. If by concealing
the consequences of sin, we could prevent
them, we should be the last to bring them
forward to your view : but if it be the sur-
est way to draw them down upon you,
surely we should deserve ill at your hande
if we forbore to warn you of them. It is
not thus that the Prophets and Apostles
acted : nor is it thus that God would have
us act. He bids us to " warn the wicked of
their evil ways :'' and declares, that if we
neglect to do so, he " will require their
blood at our hands.'^ In order, then, that
the danger of such sins as are here laid to
our charge may appear, consider what are
the representations given of it in the Holy
Scriptures. If there be one image more
terrible than another, it is that of lying down
in a lake of fire and brimstone, ever to be
consuming and unconsumed ; yet that is
the image repeatedly employed by Christ
himself, in order to represent the misery
that awaits the impenitent and unbelieving
world. This will account for the extreme
197
anxiety and sorrow which holy men of old
expressed, when contemplating the danger
to which their fellow-creatures were expos-
ed : '' Rivers of waters run down mine
eyes/' says David, " because men keep not
thy law :'' And again, '' I am horribly
afraid for the ungodly that forsake thy law.'^
Indeed, how is it possible to entertain light
thoughts of this, if we only consider what
have uniformly been the feelings of men,
the very moment that they have come to a
just sense of their state ? See tlie jailor's
agitation ; or hear the cries of the three
thousand on the day of Pentecost. Nay,
we need only consider what our own ap.
prehensions sometimes have been, when
sickness has come upon us, or death ap-
peared, to be nigh at hand. Eut if yet
we be disposed to doubt, let us ask, Where-
fore is it that God calls on the heavens to
'^ be horribly afraid, and to be very deso-
late ?^' Is there no cause for such language ?
Is it intended only to alann us, and to ex-
cite unfounded apprehensions ? No, surely ;
it is founded in truth : it is the eflPusion of
R S
198
unbounded love ; the compassionate warning
of a tender Father. Permit me^ then, once
more to say, that the forsaking of the Foun-
tain of Living Waters is an evil, a great evil;
and that the hewing out of broken cisterns
for ourselves is also a great evil. God views
these evils in all their malignity : the angels
also that are around the throne, view them
with deep solicitude, anxiously desiring to
see us escape from them, and waiting in
readiness to rejoice over our return to God.
O that we might no longer indulge a fatal
security ! no longer '^ say. Peace, peace,
lest sudden destruction come upon us with-
out any way to escape !" If God were a
hard master, and his service irksome, there
would be some shadow of excuse for such
conduct. But who ever sought after God
in vain, provided he sought in sincerity and
truth? and, who ever found him, without
finding in him all that could comfort and en-
rich the soul ? God himself puts the ques-
tion; ^^•What iniquity have your fathers
found in me, that they are gone far from me,
and have walked after vanity, and are be-
199
come vain ?'^ ^' Have I been a wilderness to
Israel ? a land of darkness ? Wherefore
say my people, We are Lords ; we will
come no more unto thee V^
Shall we plead, as an excuse, that reli-
gion is a source of melancholy ? Surely they
who harbour such an opinion, have never
known what religion is. That a neglect of
religion will make us melancholy, is clear
enough, as well from the dissatisfaction
which, notwithstanding our diversified en-
joyments, generally prevails, as from the
disquietude which men feel in the prospect
of death and judgment. But religion, true
religion, brings peace into the soul : it leads
us to the Fountain of Living Water, where
we can at all times quench our thirst, and
taste beforehand the felicity of heaven. Our
blessed Lord invites us to him in this view :
^^ If any man thirst, let him come unto me
and drink 5" and " the water that I will
give him shall be in him a well of water,
springing up unto everlasting life.'^ Lis-
ten, then, to that expostulation of the pro-
phet 5 " Wherefore do ye spend your money
«00
for tliat which is not bread, and your labour
for that which satisfieth not? Hearken dili-
gently unto me, and eat ye that which is
good, and let your soul delight itself in fat-
ness." Return to the Fountain, and make
the experiment at least : See whether there
be not more happiness in turning from
vanity, than in embracing it; in seeking
after God, than in forsaking him ; in the
holy exercises of prayer and praise, than in
a brutish neglect of these duties ; in apply-
ing to your souls the promises of Christ,
than in a profane contempt of them; and,
lastly, in obtaining sweet foretastes of hea-
venly bliss, than in reluctant approaches
towards an unknown eternity. O that I
might not commend this Fountain to you in
vain ! All ranks and orders amongst you
are beginning to shew a laudable atten-
tion to the theory of religion : O that you
might begin to shew it to the practice also !
You are not backward to manifest your ap-
probation of that zeal which directs you to
the evidences of religion : be ye not there-
fore offended with that, which solicits your
attention to its effects.
Evangelical and Pharisaic Righteousness
compared.
A
SERMON
PREACHED BEFORE
THE UNIVERSITY OF CAIVIBRIDGE,
ON SUNDAY, NOVEMBER 26, 1809.
BY THE
REV. CHARLES SIMEON, M. A,
FELLOW OF king's COLLEGE.
THIRD EDITIOM
A
SERMON,
Mat. v. 20.
For I say unto you^thai except your right"
eousness shall exceed the righteousness
of the Scribes and Pharisees, ye shall in
710 case enter into the kingdom of heaven.
IT would be a gratification to many to
know the lowest degree of piety that would
suffice for their admission into the kingdom
of heaven. But to have such a line drawn
for us, would be by no means profitable :
for it may well be doubted^ whether any,
who under present circumstances are sloth-
ful in their pursuit of holiness, would be
quickened by it ; and there is reason to fear
that the zeal of many would be damped.
Information, however, of a nature not very
S04
dissimilar, is given us ; and it will be found
of the highest importance to every child of
man. Our blessed Lord has marked out
for us a liae, that must be passed by all who
would be numbered amongst his true dis-
ciples. There were certain characters, very
numerous among the Jews, characters much
contemplated aud much admired ; these, he
tells us, must be surpassed. To equal the
most exalted among them will not suffice :
our righteousness must exceed theirs, if
ever we would enter into the kingdom of
heaven. The persons we refer to, were the
Scribes and Pharisees ; the former of whom
were the learned Teachers and Expositors
of the Law ; the latter were a Sect, who
affected peculiar sanctity, and were re^-ard-
ed by the people as the most distinguished
patterns of piety and virtue. The two were
generally associated together in the Scrip-
tures, because the Scribes, though not ne-
cessarily, yet for the most part, belonged to
the Sect of iliQ Pharisees : and, so united,
they where considered as bavins; all the
learning and piety of the nation concentred in
205
them. But, notwithstanding the high esti-
mation in which they were held, our Lord
most solemnly affirmed, that none of them
could, in their present state, he admitted into
heaven ; and that all who would be counted
worthy of that honour, must attain a higher
righteousness than theirs.
This information, I say, is valuable ; be-
cause, though it is not so definite as to
encourage any to sit down contented with
their attainments, it serves as a standard by
which we may try our attainments, and a
criterion whereby we may judge of our real
state.
In investigating the subject, there are
two things to be considered ;
I. Wherein our righteousness must ex-
ceed theirs ; and,
II. Why it must exceed theirs.
To prepare the w^ay for shewing wherein
our righteousness is to exceed theirs, we
206
iBust begin with stating as clearly as wc
can, what righteousness they possessed.
But in doing this, we shall be careful nei-
ther to exalt their character too much, on
the one hand, nor to depress it too much, on
the other. Indeed, precision in this part
of our statement is of peculiar importance ;
for, as a comparison is instituted between
their righteousness and ours, we are con-
cerned to have the clearest knowledge of
that by which our estimate must be formed.
Their character was a mixture of good and
evil. They had much which might be con-
sidered as righteousness ; and at the same
time had great defects. Their righteous-
ness, such as it was, was seen ; their defects
were unseen : their righteousness consisted
in acts ; their defects, in motives and prin-
ciples : their righteousness was that which
rendered them objects of admiration to men ;
their defects made them objects of abhor-
rence to God.
Let us begin with viewing the favoura-
ble side of their character. And here wc:
207
cannot do better than refer to the account
whidi the Pharisee gives of himself, when
addressing the most high God ; and which
our Lord particularly adverts to, as charac-
terizing the more distinguished members of
their c(rtnmunity. After thanking God that
he was " not as other men are,- ' he iirst tells
us what he had iiiot done: He was '^ not an
extortioner,'' nor could be accused by any
man of demanding, on any account what-
ever, more than was his due. He was "not
unjusf' in any of his dealings, but, whether
in commercial transactions or in any other
way, he had done to all as he would be done
unto.* " Nor Avas he an adulterer :'' com-
mon as the crime of adultery was among the
Jews, and great as his advantages had been
for insinuating himself into the affections of
others, he had never availed himself of any
opportunity to seduce his neighbour's wife.
In short he had avoided all those evils,
which the generality of Publicans and Sin-
ners committed without remorse.
* Such as « oppressing the hireling in his wages,''
&c. The expression, must of course be coniincd t©.
acts of justice.
^08
He next proceeds to specify what he had
done. He had '^ fasted twice every week,'^
in order to fuldl the duties of mortification
and self-denial. He had been so scrupu-
lously exact in paying his tithes, that not
even '^ mint, or rue/' or the smallest herb
in his garden, had been withheld from God :
♦^ he paid tithes of all that he possessed.'^*
From other parts of Scripture we learn,
that the Pharisees were peculiarly jealous
of the sacred rest of the Sabbath ; insomuch
that they were filled with indignation against
Any one, who, even by an act of the greatest
necessity or mercy, should presume to vio-
late it.f They prayed to God also, and
that not in a mere cursory manner, hurry-
ing over a form w hich they got through as
quick as possible ; no ; ^^ they made long
prayers," as well in the corners of their
streets, as in the midst of their syna-
gogues. J As for the purifications ap-
pointed by the law, they were punctual in
* Luke xviii. 11, 12. t Mark iii. 2. 5, 6.
\ Matt. vi. 5, and 33. 14.
»09
the observance of them ; they even multi-
plied their lustrations far beyond what the
law required ; and were so partial to them,
that they never came home from the market,
or sat down to their meals, w ithout washing
their hands : they even wondered that any
one who pretended to religion, could be so
profane, as to eat without having first per-
formed these important rites.* Nor must
we forget to mention, that they abounded in
alms-givings ; regarding themselves not so
much the owners, as the stewards, of the
property they possessed. f In a word. Re-
ligion in all its visible branches, was, ia
their eyes, honourable ; and, in token of
their high regard for it, they made their phy-
lacteries broader than any other sect, and
^^ enlarged the fringes of their garments y^
thus displaying l)efore all men their zealous
attachment to the laws of God. J Nor were
they content with thus fulfilling their own
duties : they were desirous that all should
honour God in like manner : persuaded that
they themselves were right, they strove to
* Mark vii. 2 — 5. f Matt. vi. 2. \ Matt, xxiii. 5.
S3
the uttermost to recommend their tenets and
practices to others, and would even " com-
pass sea and land to make one proselyte.''*
Of course, the attainments of all were not
exactly alike : some would excel more in
one branch of duty, and others in another
branch. St. Paul himself was of that sect,
as his parents also had been before him ;
and he was as fair a specimen of them, as
any that can be found in all the records of
antiquity. He w^as, " as touching the law,
a Pharisee ; concerning zeal, persecuting
the church, (whom he considered as ene-
mies to God ;) and, as touching the right-
eousness which is in the law, blameless.''
Having thus ascertained what their right-
eousness was, we can now proceed to point
out wherein ours must exceed it.
But here it will be proper to observe, that as
all were not equally eminent in what may be
called their righteousness, so, on the other
* Matt, xxiii. 15.
hand, all were not equally faulty in the
vicious part of their character. We must
take the Pharisees as a body, (for it is in
that view that our Saviour speaks of them
in the text ;) and must not be understood to
impute to every individual the same precise
degree either of praise or blame. Nor must
we be considered as saying, that no one of
that sect was ever saved : because, previous
to the coming of our Lord, there doubtless
were many who served God according to
the light that they enjoyed : but this we must
be understood distinctly to affirm, that no
person who enjoys the clearer light of the
gospel, can be saved, unless he attain a bet-
ter righteousness than the Scribes and Phar-
isees, as a body, ever did attain, or than any
one of them, while he rejected the gospel,
could possibly attain.
I am well aware that, when we consider
their fastings, their prayers, their alms-
deeds, their strict observances of all the rit-
ual laws, together with their zeal in promot-
ing the religion they professed 5 and take
SIS
into the account also, that they were fi^ee
from many of the more gross and common
sinS; we shall seem to have left no room for
superiority in our obedience. But, what-
ever may be thought of their attainments,
our righteousness must exceed theirs : it
must exceed theirs, first, in the nature and
extent of it, and next, in the principle and
end of it.
First, in the nature and extent of it.
From what has been already spoken, it
sufficiently appears, that the righteousness
of the Scribes and Pharisees was for the
most part external and eeTcmonial ; or,
where it seemed to partake of that which
was internal and moral, it was merely of a
negative kind, and extremely partial in its
operation. Now the Christian's righteous-
ness must be totally different from this ; it
must be internal and spiritual : it must de^
scend into the heart, and have respect to
the whole of God's revealed will. The true
Christian will affix no limits to his exer-
MS
tions, lie will set no bounds to liis heavenly
desires. He does not limit the command-
ments to their literal sense, but enters into
their spiritual import, and considers a dis-
position to commit sin, as nearly equivalent
to the actual commission of it. He consi-
ders himself as accountable to God for every
inclination, affection, appetite ; and endea-
vours not only to have their general tenden-
cies regulated according to his law, but to
liave ^^ every thought brought into captivity
to the obedience of Christ." In a word
he aspires after perfection of every kind :
he desires to love God, as much"^ as to be
saved by him ; and to mortify sin, as much
as to escape punishment. Could he have
his heart's desire, he would be ^Mioly, as
God himself is holy,'' and '' perfect, as God
himself is perfect."
Thus, in the nature and extent of the
two kinds of righteousness, there is an im-
mense difference : nor is there a less differ-
ence in their 'princifle and end.
Would we l^noAV what was the iirinciple
from which the Pharisaic righteousness pro^
ceeded ? We can assert on the most un-
questionable authority, even that of Clivist
himself, that " all their works they did to
be seen of men/*'* And SL Paul no les&
strongly marks the pvA^ to which all their
zeal was d:rec-e^T. He confesses that '• they
had a zeal of God, but not according to
knowledge : for being ignorant of God's
rigliteousness, they went about to es'.ablisli
their own righteousness, and would not sub-
mit tliemselves unto the righteousness of
God."f III these res?>ects then we must
differ from them. We should shun ostenta-
Hon and vain glory, as much as we would
the most enormous crimes. We should bear
in mind, tliat any thing done with a view to
man's applause, is altogether worthless in
the sight of God ; whatever it be, we have
in the applause of men the reward we seek
after, and the only rew ard that we shall ever
obtain. We should also dread self-right-
eousness, as utterly inconsistent with ft
♦ Matt, xxiii. 5, t Rom. x. 2. 3.
S15
Christian state. Si. Paul assures us. that
*' the Jews who sought after the law of right-
eousness, (lid not attain to [any justifying]
righteousness, because they sought it not by
faith, but, as it were, by the works of the
law ; for they stumbled at that stumbling-
stone,"* The making of our own works
the foundation of our hope towards God,
argues a contempt of that " foundation whicli
God has laid in Zion :"' it thrusts out from
liis office the Lord Jesus Christ, '' who of
God is made unto us wisdom and risrhteous-
ness,'' and who, from that very circum-
stance, is called '* The Lord our Righteous-
ness.'' A truly Christian spirit will lead us,
even ^' after we have done all that is com-
manded us, to say, We are unprofitable ser-
rants, we have done that [only] which it
was our duty to do.'' See this exemplified
in the Apostle Paul, than whom there never
was but one brighter example of piety in
the w orld : he, after all his eminent attain-
ments, " desired to be found in Christ, not
having his own righteousness which was of
* Rom. ix. SI, Z2*
the law, bat the righteousness which is of
God by faith in Christ/'^*
Now then, compare the righteousness of
the two parties ; the one, "' cleansing care-
fully indeed, and superstitiously, the outside
of the cup and platter, whilst within they
were full of many unsubdued lusts ;" the
other, allowing not so much as an evil
thought, but " cleansing themselves from
all filthiness both of flesh and spirit, and per-
fecting holiness in the fear of God :" the one
filled with a high conceit of their own good-
ness, and claiming heaven itself on account
pf it, whilst they aimed at nothing but the
applause of man ; the other, in the midst of
their most strenuous exertions to serve and
honour God, renouncing all dependence on
themselves, and " glorying only in the cross
of Christ :'' the one, a compound of pride,
unbelief, and hypocrisy ; the other, of hu-
mility, and faith, and heavenly-mindedness.
Whatever may be thought by those who
know not how to appreciate the motives and
* Phil. iii. 9.
2i7
principleg of men, we do not hesitate to ap-
ply to these parties the distinctive characters
assigned them by Solomon, and to say, that
^*' Wisdom excelleth folly, as jmuch as light
excelleth darkness.''*
If now we proceed to the second point of
our enquiry, and ask, TVIuj our righteousness
must exceed theirs, the text furnishes us
with a sufficient answer : If we be no better
than tliey, the Lord Jesus assures us, "that
we shall in no case enter into the kingdom
of heaven.'' Under the expression, " the
kingdom of heaven," both tlie kingdom of
grace on earth, and the kingdom of glory in
heaven, must be comprehended; for they
arcj in fact, the same kingdom; and the sub-
jects in both are the same ; only in the one,
they are in an infantine and imperfect state,
whereas, in the other, they have attained
maturity and perfection ; but from both shall
we be alike excluded, if we possess not a
better righteousness than theirs ; the Lord
* Eccl ii. 13.
T
Jesus will no more acknowledge us as his
disciples here, than he will admit us into his
beatific presence liereaftcr.
We cannot then without this he partakers
i}f the kingdom of grace. The Lord Jesus
Christ has told us plainly, that he does not
regard those w ho merely ^^ say unto him.
Lord, Lord/' however clamorous they may
be, or ostentatious of their zeal for him : he
approves of those only ^^ who do the will of
his Father which is in heaven/'' We may
assume the name of his disciples, and be num-
bered amongst them by others ; we may as-
sociate ourselves with them, as Judas did,
and be as little suspected of hypocrisy, as
lie ; we may even deceive ourselves as well
as others, and be as confident that we are
Abraham's children as ever the Pharisees of
old were ; we may like them be quite indig-
nant to have our wisdom and goodness cal-
led in question ; ^* Are we blind also ?" '^ in
«o saying, thou condemnest us :" But all
this Vv ill not make us Christians. A sepul-
319
chremay be whitened and rendered beauti-
ful in its outward appearance ; hut it will be
a sepulchre still ; and its interior contents
will be as loathsome as those of a common
grave. It is to little purpose to *'• have the
form of godliness, if we have not the power ;'^
to ^' have a name to live, whilst yet we are
really dead.'- God will not judge of us by our
profession, but our practice : ^^Then are ye
my friends, says our Lord, if ye do whatso-
ever I command you/^ To this effect is
that declaration also of the Psalmist ; hav-
ing asked, "Who shall ascend into the hill
of the Lord ? or who shall stand in his holy
place ?^' he answers, " He that hath clean
hands, and ^jpure heart J^ The ti'utkis,
that those whom Christ will acknowledsre as
his disciples, have been " born again ;-' they
are " renewed in the spirit of their minds ;'^
" they are new creatures ; old things are
passed away, and all things are become new:
they have been taught the spirituality and
extent of God's law ; to know, that an angry
word is murder, and an impure desire, aduL
S20
tery ; and in that glass tliey have seen them,
selves guilty, x^olUited^ and condemned
sinners : they have ])een stirred up hy this
view of themselves to flee unto Christ for
refuge, as to the hope set before them in the
Gospel : having ^^ found peace with God
through the blood of his cross/*' they devote
themselves unfeignedly to liis service, and
strive to " glorify him with their bodies and
their spirits which are his.'' Here is the
true secret of their obedience ; " The love
of Christ constraineth them ; because they
thus judge, that, if one died for all, then
were all dead : and that he died for all, that
they wlio live, should not henceforth live
unto themselves, but unto him that died for
them and rose again." This is conversion ;
this is regeneration ; this is what every
Scribe and Pharisee must be brought to :
even Nicodemus, '^ a master in Israel," must
become a disciple of Christ in this way :
for our Lord declared to him in the most
solemn manner, that, " unless he should be
[thus] born again, he could not enter into
the l^ingdom of God."
The same is true iu relation to the Jcin^-
dom of glory. Whilst we are in this world,
the tares and the wheat which grow toge-
ther, may so resemble each other, that they
cannot be separated by human sagacity.
The Jewish tares, (as I myself know by
ocular inspection,) cannot even when full
grown, be immediately distinguished from
wheat by a common observer:* the differ-
ence, however, is soon foamd by rubbing
* The learned are not agreed what the {i(«ev*^.
were. Parkhurst's account of them, in his Lexicon,
is, that they were "a kind of plant, in appearance
not unlike corn or wheat, having at first the same
kind of stalk, and the same viridity ; hut bringing
forth no fruit, at least none good." Maeknight is
precisely of the same opinion. Liunasus, speaking
of that very species which the Author here refers to,
designates them as the zizania. Later Botanists de-
ny that that plant grew in Judea; and represent it
as of American growth. Whether Linnseus was
right, is no part of the x\uthor's intention to discuss.
He merely mentions the fact, that he has seen (in a
Green-house at Bri^ol,) that plant, which Linnaeus
identifies with the zizania of Judca ; which in our
translation of the Bible, is called tares ; and whichj
though to all appearance useless and unprpductive-,
T a
the ears, which in the one areneaily empty,
and in the other are full of grain. The
same may be noticed also in the religious
world. Not only common observers, but
even those who have the deepest insight
into characters, and the best discernment of
spirits, may be deceived; but God can nev-
er be deceived : however specious we may
be in our outward appearance, he will dis-
may easily be mistaken for wlieat in full ear. In this
view, whatever it be ©ailed, it illustrates his subject :
and, if it he the zizanion, it reflects a beautiful light
also upon the Parable of the Tares, Matt. xiii. Some
indeed think, that because the servants distinguished
the zizcvniairom the wheat, there was no resemblance
between them. But that argument is by no means
conclusive : for the servants who were constantly
habituated to the sight of tares and wheat, might
easily discern that they were mixed in the field, whilst
yet the difference might not be so great, but that a
number of persons employed to pull them all wf,
might make innumerable mistakes, and root up mueh
of the corn with them. The parable iadeed may he
explained without supposing any resemblance be-
tween the two ; but such an interpretation destroys,
in the Author's apprehension, much of the force aud
beauty and importaECe of the parable.
cern our character through the thickest Teil ^
'' he searcheth the hearts, and trieth the
reins :" or, as it is yet more strongly ex-
pressed, ^* he weigheth the spirits :'' he
knows exactly the qualities of whieh every
action is compounded, and can separate
with infallible certainty its constituent
parts : and, when we shall stand before him
in judgment, he will distinguish the upright
Christian from the hypocritical and specious
Pharisee, as easily " as a man divideth his
sheep from the goats." Then shall the final
separation take place 5 " the wheat shall
be treasured up in the garner, and the tareg
shall be burnt with unquenchable fire.'^
Here then is a further reason for the asser-
tion in our i^id. If an outside religion would
suffice, we might rest satisfied with it : but
if we have a Judge, '' whose eyes are as a
flame of fire,'^ to whom the most secret re-
cesses of the heart are " naked and open,'^
just as the inwa,rds of the sacrifices were to
the priest appointed to examine them ; and
if, as he has told us, " he will bring to light
the hidden things of darkness, and make
2M
manifest the counsels of the heart/^ then
must we be^ not specious Pharisees, but
real Christians, even ^^ Israelites indeed, and
ti^ithout guile :" we must not be contented
with being ^' Jews outwardly, but must be
Jews inwardly, and have, not the mere cir-
cumcision of the flesh, but the inward cir-
cumcision of tile heart, whose praise is not
of men, but of God.'^^
The peculiar importance of the subject,
we hope, will plead our excuse, if we tres-
pass somewhat longer than usual on your
time. In our statement we have been as
concise as would consist with a clear exposi-
tion of the truth. In our application of it
we shall also study brevity, as far as the
nature of the subject will admit. An audi-
ence habituated to reflection, like this, will
never grudge a few additional moments for
an investigation so solemn, so weighty, so
interesting as the present.
1. The first description of persons, then,
to whom our subject is peculiarly applica*^
* Rom. ii. 28. 29.
2^5
ble, and for whose benefit we are desirous
to improve it^ is that class of hearers who
come short of the righteousness of the
Scribes and Pharisees.
Many there are^ it is to be feared, who, so
far from ^' not being as other men are/' can-
not at all be distinguished from the gene-
rality of those around them : who, instead of
^^ fasting twice a week/' have never fasted
twice, nor even once, in their whole lives
for the purpose of devoting themselves more
solemnly to God : who, instead of ^^ mak-
ing long prayers,'' never pray at all, or only
in so slight, cursory, and formal a manner,
as to shew that they have no pleasure in that
holy exercise. Instead of keeping holy the
Sabbath-day, they ^^ speak their own words,
do their own work, and find their own plea-
sure" almost as much as on other days ; or
if, for decency's sake, they impose a little
restraint upon themselves, they find it the
most wearisome day of all the seven. In-
stead of paying tithes with scrupulous ex-
actness; they will withhold the payment
2^6
both of tithes and taxes, if they can do it
withont danger of detection ; thus shewing,
that they have not even a principle of hon-
esty to " render unto Caesar, the things that
are Caesar's, and unto God the things that
are God's/' Perhaps they may nov^ and
then give away somewhat in chariiy ; but
they do not consecrate a portion of their in-
come to God as a religious act, nor even ac-
count it their duty so to do, notwithstanding
** every man" is expressly commanded to
*^ lay by him in store for charitable uses,
according as God has prospered him." In-
stead of being able to appeal to God that
they have never been guilty of whoredom
or adultery, they stand condemned for one,
or both, of these things in their ow u con-
sciences ; or, if they do not, their chastity
has proceeded from other causes than either
the fear of God, or the hatred of sin. In-
stead of honouring religion in the "\vorld,
they have been ashamed of it, yea perhaps
despised it, and held up to scorn and ridi-
cule those who were its most distinguished
advocates ; thus, so far from labouring te
227
proselyte people to righteousness, they have
used all their influence to deter men from it
What shall we say then to these charac-
ters ? Shall we encourage them with the
hopes of heaven? Must we not rather
adopt the Apostle's reasoning, '• If the right-
eous scarcely be saved, where shall the un-
godly and the sinner appear?" Yes ; If
the Pharisees^ with all their righteousness,
could not enter into heaven, how shall they
come thither, who are destitute of their at-
tainments ? If every one must perish who
does not exceed their righteousness, what
must become of those who fall so short of
it? O that this argument might have its pro-
per weight amongst us I O that men would
not trifle with their souls, on the very brink
and precipice of eternity ! " Consider, Bre-
thren, what I say ; and the Lord give you
understanding in all things V^
S. Next we would solicit the attention of
those who are resting in a pharisaical right-
eousnessc This is the kind of religion
S28
which is held in esteem by mankind at large
An outward reverence for the ordinances of
religion, together with habits of temperance,
justice, chastity, and benevolence, consti-
tute, what the world considers a perfect
character. The description which St. Paul
gives of himself previous to his conversion,
is so congenial with their sentiments of per-
fection, that they would not hesitate to rest the
salvation of their souls on his attainments.
But what said he of his state, when once
he came to view it aright? '^ What things
were gain to nie, those I counted loss for
Christ : yea doubtless, audi count all things
but loss for the excellency of the knowledge
of Christ Jesus my Lord. '^ He saw, that
brokenness of heart for sin, a humble af-
fiance in the Lord Jesus Christ, and an un-
reserved devotedness of heart to his service,
Were indispensable to the salva-tion of the
soul. He saw, that, without these, no at-
tainments would be of any avail ; yea, that
a man might have all the Biblical learning
of the Scribes, and all the sanctified habits
of the Pharisees, and yet never be approved
S£9
of the Lord in this world, nor ever be ac»
cepted of him in the world to come. Is it
not then desirable, that those who are in re-
pute for wisdom and piety amongst us,
should pause, and inquire, whether their
righteousness really exceeds that of the
Scribes and Pharisees ? Would they not do
well to study the account which St. Paul
gives of himself previous to his conversion,
and to examine wherein they surpass him?
Alas ! alas! We are exceedingly averse to
be undeceived , but I would earnestly in-
treat every one of my hearers to consider
deeply what our blessed Lord has spoken of
such characters ; ^' Ye are they which justi-
fy yourselves before men ; but God knoweth
your hearts ; for that which is highly es-
teemed among men, is abomination in the
sight of God."*
3. Lastly, we would suggest some profit-
able considerations to those who profess to
have attained that superior righteousness
spoken of in our text.
* Luke xvi. 15.
U
230
You need not be tolil, that the examples
of Christ and his Apostles, and indeed of all
the primitive Christians, were offensive,
rather than pleasing, to the Pharisees of old.
The same disapprobation of real piety still
lurks in the hearts of those who ^^ occupy
the seat of Moses ;"* and you must not
wonder if your contrition be called gloom ;
your faith in Christ, presumption ; your de-
light in his ways, enthusiasm ; and your de-
votion to his service, preciseness or hypoc-
risy. Well, if it must be so, console your-
selves with this, that you share the fate of
all the saints that have gone before you ; and
tliat your state, with all the ol)loquy that at-
tends it, is infinitely better than that of your
revilers and persecutors : you may well be
content to be despised by men, whilst you
*By this expression is meant, Those who profess-
ing, like the Pliarisees, to reverence the Scriptures
as the word of God. expound them as tliey did, and
make use oftliem to discourage, rather than promote,
real piety. But it is not to be limited to any order of
men whatever. See the Autlior's Letter to Br.
Pearson,
231
are conscious of the favour and approbation
of God.
But take care that " you give no just oc-
casion to the enemy to speak reproachfully."
The world, and especially those who re-
.^emble the Scribes and Pharisees, will
watch your conduct narrowly, just as their
forefathers did that of our Lord himself ;
and happy will they be to find occasion
against you. As for your secret walk with
God, they know nothing about it : your
hopes and fears, and joys and sorrows, are
nothing to them : these are the things which
they deride as airy visions and enthusiastic
cant. They will inquire into those things
which come more under their own observa-
tion, and on which they set an exclusive
value : they will inquire how you demean
yourselves in your several relations of life ;
whether you are temperate in your habits,
modest in your demeanour, punctual in your
dealings, true to your word, regular in your
duties, and diligent in your studies. They
will point to many of their own followers as
23:^
highly exemplary in all these particulars ;
aiid^ if they find you inferior to them in any
respect^ they will cast all the, blame upon
Ilelisrion. and take occasion from vour mis-
rondiictto confirm themselves in their pre-
judices. Permit me, then, to say to all my
younger Brethren^ atid especially to all ^vho
shew any respect for Religion^ that Religion
if true and scriptural^ is uniformly and uni-
versally operative ; and thai it is a shame
to a religious person to be surpassed by a
Pharisee in any duty whatsoever. Though
I would be far from encouraging any of you
to boastj I would intreat all of you so to act,
that you may, if compelled by calumnies,
adopt the language of the Apostle ; ^' Are
they Hebrews ? so am I : Are they Israel-
ites ? so am I : Are they of the seed of Abra-
ham ? so am I : Are they ministers of
Christ ? I speak as a fool 5 I am more ; in
labours more abundant/' Thus be ye also
prepared to repel comparisons, or to turn
them to your own advantage : and shew,
that, in all the social and relative duties,
and especially in those pertaining to you as
S33
Students, you are, ^' not a whit behind the
chiefest among them ;" but that even in the
things wherein they most value themselves,
*• the righteous is more excellent than his
neighbour.*'^'
Pror. xii. 20.
Christ Crucified.
A
SERMON
PREACHED BEFORE
THE UNIVERSITY OF CAMBRIDGE,
ON SLNDAT, MARCH 17, 1811.
BY THE
REV. CHARLES SIMEON, M. A.
FEULOW or KIIS g's COLLEGE.
A
SEHMON,
J CoH. II. 2.
/ determined not to know any thing among
you, save Jesus Christ and him crucified
IN different ages of the world it has pleas-
ed God to reveal himself to men in different
ways, sometimes by visions, sometimes by
voices, sometimes by suggestions of his Spi-
rit to their minds : but since the completion
of the sacred canon, he has principally made
use of his written word, explained and en-
forced by men whom he has called and
qualified to preach his gospel. And though
he has not precluded himself from conveying
again the knowledge of his will in any of the
former ways, it is through the written word
only that we are now authorized to expect
S38
his gvacious instructions. This, whether
read by ourselves or published by his ser-
vants, he applies to the heart, and makes
effectual for the illumination and salvation
of men. It must be confessed however, that
he chiefly uses the ministry of his servants,
whom he has sent as ambassadors to a guilty
world. It was thus that he conveyed the
knowledge of salvation to the Ethiopian Eu-
nuch, who was reading an interesting por-
tion of Isaiah's prophecies. He might have
opened the understanding of this man at
once by the agency of his Spirit ; but he
chose rather to send his servant Philip to
join the chariot, and to explain the Scrip-
ture to him. When the Centurion also had
sought with much diligence and prayer to
know the way of salvation, God did not in-
struct him by bis Word or Spirit, but in-
formed him wliere to send for instruction;
and by a vision, removed the scruples of
Peter about going to him ; that so the estab-
lished ministry might be honoured, and the
Church might look to their authorized in-
structors; as the instruments, whom God
239
would make use of for their edification and
salvation. Thus it is at this time : God is
not confined to means ; but he condescends
to employ the stated ministry of his word
for the diffusion of divine knowledge : " The
priest's lips keep knowledge ;" and by their
diligent discharge of their ministry is know-
ledge transmitted and increased.
But this circumstance, so favourable to all
classes of the community, imposes on them
a duty of the utmost importance. If there
be a well from which we are to receive our
daily supplies, it becomes us to ascertain
that its waters are salubrious : and in like
manner, if we are to receive instruction from
men, who are weak and fallible as ourselves,
it becomes us to try their doctrines by the
touchstone of the written word, and to re-
ceive from them those sentiments only, which
agree with that unerring standard ; or, to use
the words of an inspired Apostle, we must
*^ prove all things, and hold fast that which is
good.^' To Preachers also there arises an aw-
ful responsibility ; for, as the people are " to
receive the word at their moiith^'^ and their
•' word is to be a savour of life or of death
to all that hear it,'' it concerns them to be
well assured, that they set before their peo-
ple ^^ the sincere unadulterated milk of the
word ;" that in no respect they " corrirpt
the word of God/' or " handle it deceitful-
ly ; but by manifestation of the truth com-
mend themselves to every man's conscience
in the sight of God."*
Hence it appears that we all are deeply
interested in this one question, What is
truth ? what is that truth, which ministers
ure bound to preach, and which their peo-
ple should be anxious to hear ! There will
however be no difi&culty in answ ering this
question, if only we consult the passage
before us ; wherein St. Paul explicitly de-
clares what was the great scope of his min-
istry, and the one subject which he labour-
ed to unfold. He regarded not the subtil-
ties which had occupied the attention of
* See 2 Cor. ii. 15 — 17. and iv. 2.
S41
philosophers ; nor did he affect that species
of knowledge which was in high repute
among men : on the contrary^ he studiously
avoided all that gratified the pride of human
wisdom, and determined to adhere simply
to one subject, The crucifixion of Christ
for the sins of men : " I came not unto you,'*
says he, '' with excellency of speech or of
wisdom, declaring unto you the testimony
of God : for I determined not to know any
thing among you, save Jesus Christ and
him crucified/'
To explain and vindicate this determina-
tion of the Apostle is our intention in this
discourse.
I. To explain it —
By preaching Christ crucified, we are not
to understand that he dwelt continually on
the fact or history of the crucifixion ; for
though he speaks of having " set forth
Christ as it were crucified before the eyes"
of the Galatians, and may therefore be sup-
w
24:2
posed occasionally to have enlarged upon
the sufferings of Christy as the means of ex-
citing gratitude towards him in their hearts,
yet we have no reason to think that he con-
tented himself with exhibiting to their view
a tragical scene, as though he hoped by that
to convert their souls : it was the doctrine
of the crucifixion that he insisted on ; and
he opened it to them in all its bearings and
connexions. This he calls ^^ the jireaching
of the cross :^^ and it consisted of ^uch a
representation of ^^ Christ crucified, as was
to the Jews a stumbling-block, and to the
Greeks foolishness ; but to the true believer,
the power of God and the wisdom of God/'*
There were two particular views in which he
invariably spoke of the death of Christ ;
namely, as the ground of our hopes, and as
the motive to our obedience.
In the former of these views the Apostle
not only asserts, that the death of Christ
was the appointed means of effecting our re-
conciliation with God, but that it was the
* 1 Cor. i. 23, 24,
243
only means by which our reconciliatioJi
could be effected. He represents all, both
Jews and Gentiles, as under sin, and in a
state of guilt and condemnation : be states
that; inasmuch as we are all 'londemned by
the law, we can never ])e justified by the
law, but are shut up unto that way of jus-
tification which Grod has provided for us in
the gospel.* He asserts that *^ God hath-
set forth his Son to be a propitiation through
faith in his blood, to declare his righteous-
ness in the remission of sins, that be may be
just, and the justifier of them that believe
in Jesus. '^t He requires all, Jews as well
as Gentiles, to believe in Jesus, in order to
the obtaining of justification by faith in
him : J and so jealous is he of every tiling
that may interfere with this doctrine, or be
supposed to serve as a joint ground of our
acceptance with God, that he represents the
smallest measure of af&ance in any thing
else as actually making void the faith of
Christ, and rendering his death of no avail. ||
* Gal. iii. 22, 23. t Rom. iii. 25, 26.
} Gal. ii. 16, 16. (I Gal. v. 2—4.
M4
STay more, if he himself, or even an angel
from heaven, should ever be found to pro-
pose any other ground of hope to sinful
man, he denounces a curse against him;
and lest his denunciation, should be over-
looked, he repeats it with augmented ener-
gy ; " As we said before, so say I now
again. If any man preach any other gospel
unto you than that ye have received, let
him be accursed.''*
To the death of Christ he ascribes every
blessing we possess. We are ^^ reconciled
to God by the blood of his cross ; we are
'' brought nigh to him,'' " have boldness
and access with confidence" even to his
throne ; we '^ are cleansed by it from all
sin ;" yea, " by his one offering of himself
lie hath perfected for ever them that are
sanctified." But there is one passage in
particular w herein a multitude of spiritual
blessings are comprised, and all are refer-
red to him as the true source from whom
they flow. The passage we speak of is in
* Gal. i. 8, 9,
245
the first chapter to the Ephesians, where,
within the space of eleven verses, the same
truth is repeated at least eight or nine times.
In order to enter fully into the force of that
passage, we may conceive of Paul as main-
taining the truth in opposition to all its most
determined adversaries, and as labouring
to the uttermost to exalt Christ in the eyes
of those who trusted in him : we may con-
ceive of him, I say, as contending thus :
^' Have we been chosen before the founda-
tion of the world ? it is in Christ : Have
we been 'predestinated unto the adoption of
children? it is in and by him: Are we ac-
cepted P it is in the Beloved: Have we re-
demption^ even the forgiveness of sins ? it
is in him, through his blood. Are all both
in heaven and earth gathered together un-
der one head ? it is in Christy even in him :
Have we obtained an inheritance ? it is in
him : Are we sealed with the Holy Spirit
of promise ? it is in him : Are we blessed
with all spiritual blessings P it is in Christ
Jesus, When the Apostle has laboured
thus to impress our minds with the idea^that
w 2
S46
our whole salvation is in, and by, the Lord
Jesus Christ, is it not surprising that any
one should be ignorant of it ? yet we appre-
hend that many persons who have even stu-
died the holy Scriptures, and read over
this passage a multitude of times, have yet
never seen the force of it, or been led by it
to just views of Christ as the Fountain " in
whom all fulness dwells,'' and " from
whose fulness we must all receive, even
grace for grace.''
But we have observed that there is another
view in which the Apostle speaks of the
death of Christ, namely, as a motive to our
obedience. Strongly as he enforced the ne-
cessityof relying on Christ and founding our
hopes of salvation solely on his obedience
unto death, he was no less earnest in pro-
motins: the interest of holiness. Whilst he
represented the believers as ^^ dead to the
law" and ^^ without law," he still insisted
that they were " under the law to Christ,'^
and as much bound to obey every tittle of it
as ever :^ and he enforced obedience to it
* 1 Cor. ix. 51. Gal. ii. 19.
S47
in all its branches, and to the utmost possi-
ble extent. Moreover, when the doctrines
which he had inculcated were in danger of
being abused to licentious purposes, he ex-
pressed his utter abhorrence of such a pro-
cedure,* and declared, that '^ the grace of
God which brought salvation, taught them,
that denying ungodliness and worldly lusts,
they should live righteously, soberly, and
godly in this present world.'^f A life of
holy obedience is represented by him as the
great object which Christ aimed to produce
in all his people : indeed the very name, Je-
sus, proclaimed, that the object of his com-
ing was "to save liis people from their sins.'^
The same was the scope and end of his
death, even to " redeem them from all ini-
quity, and to purify unto himself a peculiar
people zealous of good works/*' His re-
surrection and ascension to heaven had also
the same end in view ; for " therefore he
both died, and rose, and revived, that he
might be the Lord both of the dead and liv-
ing." Impressed with a sense of these
* Rom. vi. i. If. t Tit. ii. 11, ±2,
348
things himself, St. Paul laboured more
abundantly than any of the Apostles in his
holy vocation : he proceeded with a zeal
which nothing could quench, and an ardour
which nothing could damp : privations, la-
bours, imprisonments, deaths were of no ac-
count in his eyes; "none of these things
moved him, neither counted he his life
dear unto him, so that he might finish his
course with joy, and fulHl the ministry
that was committed to him." But what w^as
the principle by which he was actuated ?
He himself tells us, that he was impelled by
a sense of obligation to Christ for all that he
had done and suifered for him : ^^the love
of Christ constraineth us,'' says he, ^' be-
cause we thus judge, that if one died for all,
then were all dead: and that he died for
all, that they w4io live should not henceforth
live unto themselves, but unto him who died
for them and rose again,"* This is that
principle which he desired to be universally
operative, and endeavoured to impress on
the minds of all : " We beseech you, bxe-
* 2 Cor. V. 14, 15.
S49
thren/' says he, " by the mercies of God,
that you present your bodies a living sacri-
fice, holy, acceptable to God, which is your
reasonable service.'^* What mercies he
refers to, we are at no loss to determine ;
they are the great mercies vouchsafed to us
in the work of redemption : for so he says
in another place, ^* Ye are bought with a
price ;* therefore glorify God in your body
and in your spirit which are his.'^f
Now this is the subject which the Apostle
comprehends under the term " Christ cru-
cified ;'' it consists of two parts ; first, of
affiance in Christ for salvation, and next, of
obedience to the law for his saJce : had either
part of it been taken alone, his views had
been imperfect, and his ministry without
success. Had he neglected to set forth
Christ as the only Saviour of the world, he
would have betrayed his trust, and led his
hearers to build their hopes on a foundation
of sand. On the other hand, if he had neg-
lected to inculcate holiness, and to set forth
* Rom. xii. i, 1 1 Cor. vi. 19, 20.
S50
redeemins; love as the great incentive to obe-
dience, he would have been justly charge-
able with that M'hich has been often falsely
imputed to him, an antinomian spirit : and
his doctrines would have merited the odium
which has most unjustly been cast upon
them. But on neitlier side did he err : he
forgot neither the foundation nor the super-
structure : he distinguished properly be-
tween them, and kept each in its place :
and hence with great propriety adopted the
determination in our text.
Having explained his determination, we
shall now proceed,
II. To vindicate it.
It was not from an enthusiastic fondness
for one particular point, but from the fullest
conviction of his mind, that the Apostle
adopted this resolution : and so the word
in the original imports ; ^' I determined as
the result of my deliberate judgment, to
know nothing among you save Jesus Christ
and liim crucii&ecl : I have made it, and will
ever make it, my theme, my boast, and my
song." The reasons why he insisted on this
subject so exclusively, and with such de-
light, shall now be stated : He did so,
1st, Because it CGntained all that lie teas
commissioned to declare.
^' It pleased God to revea,l his Son in the
Apostle that he might preach him among
the heathen :'' and accordingly St. Paul tells
us, tliat ^* this grace was given to him to
preach the unsearchable riches of Christ.'^
Tliis I say, was his office ; and this too is
the ministry of reconciliation which is com-
mitted to ministers in every age ; " to wit,
that God was in Christ reconciling; the world
unto himself, not imputing their trespasses
unto them."* To the Apostles indeed the
commission was to " go forth into all the
world, and to preach the gospel to every
creature ;" whereas to us is assigned, as it
were, a more limited sphere : but the subject
* 2 €or. V. 18, 19.
2o2
of our ministry is the same with theirs : we
have the same dispensation committed unto
us ; and " woe will be unto us, if we preach
not the gospel."
But as though men needed not to be evan-
gelized now, tlie term evangelical is used
as a term of reproach. We mean not to
justify any persons whatsoever in using un-
necessary terms of distinction; more especi-
ally if it be with a view to depreciate others,
and to aggrandize themselves : but still the
distinctions which are made in Scripture
must be made by us ; else for what end has
God himself made them ? Now it cannot be
denied that the Apostle characterizes the
great subject of his ministry as the gospel ;
nor can it be denied that he complains of
some teachers in the Galatian church as in-
troducing another gospel, which was not
the true gospel, but a perversion of it.^
Here then he lays down the distinction be-
tween doctrines which are truly evangelical,
and others which have no just title to that
*Gal.i. 6,r.
name. Of course wherever the same differ-
ence exists between the doctrines maintain-
ed, the same terms must be proper to dis-
tinguish them ; and a just view of those dis-
tinctions is necessary in order to our being
guarded against error, and established in
the truth.
But we beg to l)e clearly understood in
reference to this matter. It is not our de-
sign to enter into any dispute about the use
of a term, or to vindicate any particular
party, but merely to state, with all the clear-
ness we can, a subject, about which every
one ought to have the most accurate and
precise ideas.
We have seen what was the great subject
of the Apostle's preaching, and which he
emphatically and exclusively called the gos-
pel : and if only we attend to what he has
spoken in the text, we shall^see what really
constitutes evangelical preaching. The sub-
ject of it must be •' Christ crucified ;'' that
is, Christ must be set forth as the only foun-
- X
254
datioii of a sinner's hope : and Holiness in
all its branches must be enforced ; but a
sense of Christ's love in dying for us must
be inculcated as the mainspring and motive
of all our obedience. The manner of set-
ting forth this doctrine must also accord with
that of the Apostle in the text : the impor-
tance of the doctrine must be so felt, as to
make us determine never to know any thing
else, either for the salvation of our own
souls, or for the subject of our public min-
istrations. Viewing its transcendent excel-
lency, we must rejoice and glory in it our-
selves, and shew forth its fruits in a life of
entire devotedness to God ; we must call
upon our hearers also to rejoice and glory
in it, and to display its sanctifying effects in
the whole of their life and conversation.
Thus to preach, and thus to live, would
characterize a person, and his ministry, as
evangelical, in the eyes of the Apostle :
whereas indifference to this doctrine, or a
corruption of it, either by a self-righteous
or antinomian mixture, would render both
the person and his ministry obnoxious to
gj5
his censure, according to the ilegiee in
Avhich such indifference, or such a mixture
prevailed. Wg do not mean to say, that
there are not different de2;rees of clearness
in the views and ministry of different per-
sons, or that none are excepted of God or
useful in the Church, unless they come up
to such a precise standard : Nor do we con-
fine the term Evangelical to those who lean
to this or that particular system, as some arc
apt to imagine : but this we say, that, in
proportion as any persons, in their spirit and
in their preaching, accord with the example
in the text, they are properly denominated
evangelical ; and that, in proportion as they
recede from this pattern, their claim to this
title is dubious or void.
Now then we ask, What is there in this
which every Minister ought not to preach,
and every Christian to feel ? Is there anything
in this enthusiastic ? any thing Sectarian?
any thing uncharitable ? any thing worthy of
reproach ? Is the Apostle's example in the
text so absurd, as to make an imitation of him
256
blame-worUiy. and a conformity to him con-
temptible ? Or, if a scoffing and ungodly world
will make the glorying in the cross of Ciivist
a subject of reproach, ought any who are re-
proached by them to abandon the gospel for
fear of being called evangelical ? Ought
they not rather, like the Apostles, " to re-
joice that they are counted worthy to suffer
shamcy if sJiame it he, for Christ's sake?^'
The fact is indisputable, that the Apostle's
commission was to preach Christ crucified ;
to preach, I say, that chiefly, that constant-
ly, that exclusively : and therefore he was
justified in his determination to " know no-
thing else :" consequently, to adopt that
same resolution is our wisdom also, whe-
ther it be in reference to our own salvation,
or to the subject of our ministrations in the
church of God.
We now proceed to a second reason for
the Apostle's determination. He determin-
ed to know nothing but Christ and him cni-
cified. Because it contained all that could
conduce to the happiness of man^ There
S57
are other things which may amuse ; but
there is nothing else that can contribute to
man's real happiness. Place him in a situa-
tion of great distress ; let him be bowed
down under a sense of sin ; let him be op-
pressed with any great calamity ; or let
him be brought by sickness to the borders
of the grave : there is nothing that will sat-
isfy his mind but a view of this glorious
subject. Tell him of his good works; and
ke feels a doubt, (a doubt which no human
being can resolve,) what is that precise mea-
sure of good works which will insure eter-
nal happiness : tell him of repentance^ and
of Christ supplying his deficiencies ; and he
will still be at a loss to ascertain whether
he has attained that measure of penitence or
of goodness, which is necessary to answer
the demands of God. But speak to him of
Christ as dying for the sins of men, as
" casting out none that come unto him," as
" purging us by his blood from all sin/' and
as clothing us with his own unspotted righ-
teousness ; yea, as making his own grace to^
abound not only where sin has abounded
S58
but infinitely beyond our most abountling
iniquities ;* set forth to him thus the free-
ness and sufficiency of the gospel salvation,
and he wants nothing else : he feels that
Christ is " a Rock, a sure Foundation ;"
and on that he builds withovit fear, assured
that *^ whosoever believeth in Christ shall
not be confounded.'^ He hears the Saviour
saying, " This is eternal life to know thee the
only true God, and Jesus Christ whom thou
hast sent ;'' and having attained that know-
ledge, he trusts that the word of Christ shall
be fulfilled to hiin : he already exults in the
language of the Apostle, " Who is he that
condemneth ; it is Christ that died, yea ra-
ther, that is risen again, who is even at the
right hand of God, who also maketh inter-
cession for us."t
But if a sense of guilt afflict some, a want
ef victory over their indwelling corruptions
distresses others ; and to them also the doc-
trine of Christ crucified administers the only
tffectual relief. The consideration of eter-
nal rewards and punishments aifords indeed
* Rom. Y. 20, 21. t Rorau viii. S^L
259
a powerful incentive to exertion ; but efforts*
springing from those motives only, will al-
ways savour of constraint ; they will never
be ingenuous, hearty, affectionate, unreserv-
ed. But let a seuse of redeeming love oc-
cupy the soul, and the heart becomes enlarg-
ed, and " the feet are set at liberty to run
the way of God's commandments.'' We
say not that every person who professes to
have experienced the love of Christ, will
always walk consistently with that profes-
sion ; for there were falls and offences not
only in the Apostolic age, but even among
the Apostles themselves : but this we say,
that there is no other principle in the uni-
verse so powerful as the love of Christ ;
that whilst that principle is in action, no
commandment will ever be considered as
grievous ; the yoke of Christ in every thing
will be easy, and his burthen light ; yea,
the service of God will be perfect freedom ;
and the labour of our souls will be to '' stand
perfect and complete in all the will of God.''
This the Apostle found in his own experi-
ence ; and this he found to be the effect of
liis ministry on the hearts cf thousands.
What then could he wish for in addition to
this? Where this principle was ineffica-
cious, nothing was effectual ; and where
this was effectual, nothing else was wanted :
no wonder then that he determined to insist
on this subject, and nothing else ; since,
whether in the removing of guilt from the
conscience, or of corruption from the soul,
nothing could bear any comparison with
this.
Further, He determined to know nothing
but this subject. Because nothing could he
added to it ivithout weakening or destroying
its ejicacy. The subject of Christ crucified
may, as we have before observed, be consi-
dered as consisting of two parts, a foundation,
and a superstructure. Now St. Paul de-
clares, that if any thing whatever be added
to that foundation, it will make void the
whole gospel. If any thing could have been
found which might safely have been added
to it, we might suppose that the rite of cir-
cumcision might have claimed that honour,
261
because it was of God's special appointment,
and liad had so great a stress laid npon it
by God himself: but St. Paul says in refer-
ence to that rite, that if any person should
submit to it with a view to confirm his in-
terest in the gospel, " Christ should profit
him nothing :'' such a person would have
*^ fallen from grace," as much as if he had
renounced the gospel altogether. Again, if
any person who had the foundation rightly
laid within him, should build upon it any
thing but the pure, the simple, the essential
duties of religion, " his work should be
burnt up as wood or stubble ;" and though
he should not entirely lose heaven, he should
lose much of his happiness there, and be
saved only like one snatched out of the de-
vouring flames. With such a view of the
subject, what inducement could the Apostle
have to add any thing to it ?
But the Apostle speaks yet more strongly
respecting this. He tells us not only that
the adulterating of the subject by any base
mixture will destroy its efficacy, but that
262
even an artificial statement of the truth will
make it of none effect. God is exceedingly
jealous of the honour of his gospel ; if it be
plainly and simply stated^ he will work by
itj and make it effectual to the salvation of
men : but if it be set forth with all the orna-
ments of human eloquence, and stated in
" the words which man's wisdom teacheth/^
he will not work by it ; because he would
have " our faith to stand^ not in the wisdom
of men, but in the power of God." Hence
St. Paul, though eminently qualified to set
it forth with all the charms of oratory, pur-
posely laid aside "all excellency of speech
or of wisdom in declaring the testimony of
God," and "used all plainness of speech,"
lest by dressing up the truth " in the en-
ticing words of man's wisdom he should
make the cross of Christ of none effect."^
Further vindication than this is unneces-
sary : for, if this subject contained all that
he was commissioned to declare ; if it con-
tained all that could conduce to the happi-
* 1 Cor. i. 17. and ii. 1.4, 5.
^63
Hess of man ; and if nothing could be added
to it without weakening or destroying its ef-
ficacy ; he must have consented to defeat
the ends of his ministry altogetlier, if he had
not adopted and maintained the resolution
in the text.
If then these things be so, we may ven-
ture to found upon them the following ad-
vice.
First, Let us take care that we know
Christ crucified. Many because they are
born and educated in a Christian land are
ready to take for granted that they are in-
structed in this glorious subject: but there is
almost as much ignorance of it prevailing
amongst Cluistians as amongst the heathen
themselves. The name of Christ indeed is
known, and he is complimented by us with
the name of Saviour; but the nature of his
office, the extent of his work, and the ex-
cellency of his salvation, are known to few.
Let not this be considered as a rash asser-
tion ; for we will appeal to the consciences
264
of all ; Do we find that the Apostle's views
of Christ are common? Do we find many so
filled with admiring and adoring thoughts of
tliis mystery, as to count all things but loss
for the excellency of the knowledge of it ;
and to say, like him, " God forbid that I
should glory, save in the cross of our Lord
Jesus Christ?'' On the contrary, do we not
find that there is an almost universal jeal-
ousy on the subject of the gospel : that those
who most labour to tread in the Apostle's
steps, are often most branded with oppro-
brious names ? Do we not find that his views
of the gospel are calumniated now, precisely
as they were in the days of the Apostle him-
self ? Verily, we should be glad to be found
false witnesses in relation to these things,
and would most joyfully retract our asser-
tions, if it could be shewn that they are not
founded in truth. We do hope however
that there is an increasing love to the gospel
pervading the whole land : and I pray God
it may prevail more and more, and be em-
braced by every one of us, not superficially,
partially, theoretically, but clearly, fully,
practically.
265
Secondly, Let us adop the Apostle^s de-
termination for ourselves. Doubtless, as
men and members of society, there are many
other things Avhicli we are concerned to
know. Whatever be our office in life, we
ought to be well acquainted with it, in or-
der that we may perform its duties to the
advantage of ourselves and others; and we
would most particularly be understood to
say, that the time that is destined for the ac-
quisition of useful knowledge, ought to be
diligently and conscientiously employed.
But, as Christians, we have one object of
pursuit, which deserves all our care and all
our labour : yes, we may all with great pro-
priety determine to know nothing but Christ
and him crucified. This is the subject
which even '' the angels in heaven are ever
desiring to look into," and which we may
investigate for our whole lives, and yet leave
depths and heights unfathomed and un-
known. St. Paul, after preaching Christ
for twenty years, did not conceive himself
•yet awhile to have attained all that he might,
and therefore still desired to know Christ
S66
more and more '' in the power of his resur-
rection^ and in the fellowship of his suffer-
ings/' This therefore we may well desire,
and count all things hut loss in comparison
of it.
Lastly, Let us make manifest the wisdom
of our determination hy the holiness of our
lives.
The doctrine of Christ crucified, ever did,
and ever will appear " foolishness" in the
eyes of ungodly men ; so that, if it he
preached by an Apostle himself, he shall
he accounted hy them a babbler and de-
ceiver. But there is one way of displaying
its excellency open to us, a way in which
we may effectually " put to silence the ig-
norance of foolish men ;" namely, " by
well-doing ;" that is, by shewing the sanc-
tifying and transforming efficacy of this doc-
trine. St. Paul tells us, that " by the cross
of Christ tlie world was crucified unto him,
and he unto the world :'*^ and such is the
* Gal. vi. 14.
S67
cjBfect that it should produce on us : we
should shew that we are men of another
world, and men too of ^* a more excellent
spirit :" we should shew the fruits of our
faith in every relation of life : and, in so do-
ing, we may hope to " win by our good con-
versation" many, who would never have
submitted to the preached word.
But we must never forget where our
strength is, or on whose aid we must entire-
ly rely. The Prophet Isaiah reminds us
of this ; " Surely shall one say, In the
Lord have I righteousness and strength :"
and our Lord himself plainly tells us, that
" without him we can do nothing." Since
then " we have no sufficiency in ourselves
to help ourselves," and " Grod has laid help
for us upon One that is mighty," let us,
" live by faith on the Son of God," ^^re-
ceiving daily out of his fulness that grace "
that shall be " sufficient for us." Let us
bear in mind, that this is a very principal
part of the knowledge of Christ crucified :
for, as " all our fresh springs are in Christ,'^
^68
so must we look continually to him for ^^ the
supplies of his Spirit/' and " have him for
our wisdom^ our righteousness^ our sancti-
ficationand redemption.''
THE F.XD.
Live Music Archive
Librivox Free Audio
Metropolitan Museum
Cleveland Museum of Art
Internet Arcade
Console Living Room
Books to Borrow
Open Library
TV News
Understanding 9/11