Chapter I: PASS RAPIDLY over these things, and omit a thousand others, that (1)

might be mentioned, because I would rather suggest matter to your own reflexions, than enlarge on so unwelcome a subject, myself. Besides, I know what is commonly thought of such representations. Some will treat them, as decent words, on this occasion; others, as charges much aggravated, if not groundless; even, on many well-intentioned men an old and oft-repeated complaint will make, it is possible, but a slight impression.

Still, it is _our_ duty to speak plainly, on such a day, as this; and if we speak truly too, it is very clear what must be the duty of our _hearers_. Reason stands aghast at the sight of an “unprincipled, immoral, incorrigible” publick: And the word of God abounds in such threats and denunciations, as must strike terror into the heart of every Believer. And, although Repentance may not ensure success in the great contest, now depending, (for the All-wise Disposer of events may see fit to decree otherwise); yet the likeliest method we can take to procure that success will be, by rendering ourselves somewhat less unworthy of it, than, assuredly, we now are. At all events, an amendment of life will recommend us to the favour of God, and must therefore be useful, indeed is the only thing that, in the end, can be truly so, to us.

Let us then (every one for himself) try what Repentance can do, under this conviction of a too general depravity, and in this hour of national distress. One natural effect of it will be, A readiness to submit ourselves to the authority of Government in all those just measures, which it may see fit to take in the present emergency, and to give the utmost effect to them by our entire agreement and unanimity.

And would to God, we had always been of this mind!—But, let us, at length, resolve to be so. Then may we hope, with the divine blessing (which we have supplicated this day) on his Majesty’s arms and councils, that this unnatural Rebellion will be soon composed; the just rights of the nation restored; and a way opened for the re-establishment of _law_ and _order_ in those miserably distracted provinces, which have now learned, from experience, the just value of both.

To conclude; a pious and Christian use of the present occasion, in putting up our vows to heaven for the return of the public tranquillity, and in forsaking, every one of us, the error of our ways, will perfectly correspond to the views of our most religious and gracious Sovereign; who, in calling upon us to join with him in this solemn fast, in the midst of his successes, demonstrates, that his trust is not in his own strength, but that of the Almighty; that He regards this necessary chastisement of his undutiful subjects as a matter of the deepest humiliation; and that Victory itself but redoubles his ardour to procure for us, and for all his people, the blessings of Peace.

A

SERMON

PREACHED BEFORE

THE INCORPORATED SOCIETY

FOR THE

PROPAGATION OF THE GOSPEL IN FOREIGN PARTS;

AT THEIR ANNIVERSARY MEETING

IN THE PARISH CHURCH OF ST. MARY-LE-BOW,

ON FRIDAY FEBRUARY 16, 1781.

_At the Anniversary Meeting of the_ Society for the Propagation of the Gospel in Foreign Parts, _in the_ Vestry-Room _of St._ Mary-le-Bow, _on_ Friday _the_ 16_th Day of_ February, 1781;

AGREED, That the Thanks of the SOCIETY be given to the Right Reverend the Lord Bishop of _Lichfield_ and _Coventry_, for the Sermon preached by his Lordship this day before the SOCIETY; and that his Lordship be desired to deliver a copy of the same to the SOCIETY to be printed.

_William Morice_, Secretary.

SERMON, &c.

HEBREWS, xiii. 8.

_Jesus Christ, the same yesterday, to-day, and for ever._

These words, if considered with an eye to the preceding verses, may mean, “That our Lord Jesus Christ is always attentive to the wants and distresses of his faithful followers, and always at hand to relieve them:” Or, if we connect them with the verse immediately following, we may understand them as expressing this proposition, “That the doctrine of Jesus Christ is always one and the same, independently of the wayward and changeable fancies of men.” In either way, I say, the words may be taken; and they do not necessarily imply more than the one or the other of these two senses, which the context will oblige us to bestow upon them.

But the minds of the Apostles, full of the greatest ideas, and swelling with the suggestions of the holy Spirit, which, in no scanty measure, was imparted to them, perpetually overflow, as it were, the subject of their discourse, and expatiate into other and larger views, than seem necessary to the completion of the argument, immediately presented to them.

This being the manner of the inspired writers, it can be thought no forced or violent construction of the text, to take it in the full extent of the expression; which is so striking and awful, as naturally to turn our thoughts towards the contemplation of the three following particulars:

First, The ineffable glory of our Lord’s _Person_;

Secondly, The immensity of the scheme of _Redemption through his blood_[4]; And

Lastly, The unchangeable nature of his _Religion_.

In these several senses, it is truly and emphatically said of Jesus Christ, That _he is the same yesterday, to-day, and for ever_.

I. The transcendent dignity of our blessed Lord’s PERSON is expressed in these words.

For what less do they imply than a perfect state of being, a proper eternity of existence? Agreeably to what we read elsewhere, That _he was in the beginning_[5]—_before all things_[6]—that _he is Alpha and Omega, the first and the last_[7]—that _his throne is for ever and ever_[8]—and _his goings forth from everlasting_[9]: Nay, and suitably to the very turn of phrase, which the Holy Ghost employs in characterizing the Supreme Majesty of Heaven, _I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty_[10].

When Jesus Christ, therefore, is held out to us in the text, as being _the same yesterday, to-day, and for ever_, we may be allowed, or rather we are required, to elevate our thoughts to the utmost, and to conceive with inexpressible awe and veneration _of that glory which he had with the Father, before the world was_[11].

II. We are called upon by these words to reflect on the constant, uniform tenour of that amazing scheme of REDEMPTION, which was planned before the ages, was unfolded by just degrees, and was finally completed in _Christ Jesus_; in this sense, likewise, so interesting to us, _the_ SAME _yesterday, to-day, and for ever_.

_The works of the Lord_, says the Psalmist, _are great, and sought out of all those that have pleasure therein_[12]. But which of his works is so stupendous, or carries the enraptured mind to so high an original, as that which respects the redemption by Christ Jesus? Man was produced in time, and stationed on this earth at the distance of no more years, than our chronology easily reckons up. But who can go back to that moment, when the Godhead sate in council on _the dispensation of Grace_ by the Gospel? _On the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ; to the intent that_, in the fullness of time, _unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God, according to the eternal purpose which he purposed in Christ Jesus our Lord_[13]? Inspired language itself labours, we see, in setting forth the extent of this dispensation; in declaring to us _what is the breadth, and length, and depth, and height_ of this scheme of divine wisdom, _through the love of Christ, which passeth knowledge_[14].

_Known unto God_, indeed, _are_ ALL _his works from the beginning_[15]. But this great work of love seems to have been ever present to him; to have engaged and occupied, if we may presume so to speak, the constant, the unremitting, the unwearied attention of the divine mind; and to have entered into all the counsels of his providence, which he had formed for the display of his glory, _through all ages, world without end_[16].

Such is the idea which the Scriptures oblige us to entertain of _the manifold wisdom_ of God in Christ Jesus: _manifold_, as it presents to us the various evolutions of an eternal and infinitely extended dispensation of Grace; but _one and the same_, with regard to the end in view, the redemption of a ruined world, and to the conduct and completion of them all by the means, and in the person, of the Redeemer.

What parts of this scheme lie out of the verge of our world, and how much of it hath respected, or may hereafter respect, other and higher natures by far, than the sons of men, it would be fruitless to inquire, as these deep things of God have not been distinctly revealed to us. Yet one thing deserves our notice, That _the Angels themselves[17] desire to look into this_ scheme of salvation; and are surely some way concerned in it, since it was designed to comprehend, _and gather together in one, all things in Christ, both which are in heaven, and which are on earth, even in_ HIM[18].

But conceive of the interest which celestial beings have in Jesus Christ, as you will; there can be no doubt, that he has been invariably the end of all God’s revelations to mankind. The history of Redemption is coæval with that of the Globe itself, has run through every stage of its existence, and will outlast its utmost duration. The precious hope of a Redeemer was the support of fallen man; the theme of all the Patriarchs; the basis of all the Covenants; the boast and exultation of all the Prophets; and the desire of all nations.

Look round on the shifting scenes of glory, which have been exhibited in the theatre of this world; and see the success of mighty conquerors, the policy of states, the destiny of empires, depend on the secret purpose of God in his son Jesus: before whom all the atchievements and imaginations of men must bow down, and to whose honour all the mysterious workings of his providence are now, have hitherto been, and will for ever be, directed.

Such is the uniform, immutable, everlasting tenour of that dispensation, we call Christian; the power and wisdom of God in _Jesus Christ, the same yesterday, to-day, and for ever_. But

III. Lastly, these words express the unchangeable nature and perpetual obligation of Christianity, considered as a _Law of Religion_, or _Rule of Life_, as well as a scheme of wisdom and mercy unspeakable for the redemption of mankind.

Salvation by the blood of Christ was the eternal purpose of God, the ultimate end of all his counsels. But, for the attainment of it, He chose to reveal his will gradually by several intermediate and preparatory communications. Hence the divine Law, though still directed to the same end, has been diversified, according as the Legislator saw fit, _at sundry times, and in divers manners, to speak in times past unto the Fathers by the_ PROPHETS.

But now, at length, _He hath spoken to us by his_ SON; whose word has become the standing law of mankind; obligatory on all, to whom it is made known, and unalterable by any authority, or by any change of circumstances whatsoever. The terms of salvation are irrevocably fixed. They are proposed to all, and required of all, without distinction of seasons or persons. The everlasting Gospel is addressed to _all that dwell on the earth; to every nation and kindred and tongue and people_[19]. The extent of it is universal; and the obligation so indispensable, that _if an Angel from Heaven preach any other Gospel than that we have received_, he is to be rejected by us; nay, an anathema rests upon him[20]. Since _the sound of the Gospel is gone out into all the world_[21], we are to listen to no other. Nor is it to be modified to our expectations or fancies. _We are complete in_ HIM, _which is the head of all principality and power_[22]; even in JESUS CHRIST, with regard to the perpetuity and eternity of his Law, as well as in the other senses before considered, _the_ SAME _yesterday, to-day, and for ever_.

AFTER THIS explanation of the text, every one sees with what force it applies to the occasion of our present meeting. For surely such a Religion, as that of Jesus, so divine in its origin, so extensive in its views, and so permanent in its obligations, deserves to be propagated through the world; and justifies, or rather demands, the utmost zeal of its professors to spread it abroad among all nations.

And such is the end of this venerable Society; instituted for the double purpose of converting the Heathen, who sit in darkness and the shadow of death, to the blessed hopes of the Gospel; and of keeping up and promoting in professed Christians that _faith_, which they have already received, but, through indigence, ignorance, or a vicious life, have suffered to languish and die away, or have not, at least, cultivated to any valuable purpose.

And can either of these objects be indifferent to us? Be it but the _latter_ of the two, it must deeply affect a good and compassionate mind. Where the want of instruction is extreme in those who bear the name of Christians, and the means of obtaining it clearly not within their power, there is no doubt that both benevolence and piety call upon us to administer what relief we properly can to their pressing necessities.

But the _former_, I suppose, is the main object of the Society: And if, on this occasion, we may have leave to enlarge our ideas a little, and to contemplate that object in the extent to which it has been carried by the zeal not of our’s only, but of other ancient and modern missions, we shall find it above measure interesting to all true believers in Jesus.

For look on the various wild and uncivilized tribes of men, of whatever name or colour, which our ambition, or avarice, or curiosity has discovered, in the new or old world; and say, if the sight of human nature in such crying distress, in such sordid, disgraceful, and more than brutal wretchedness, be not enough to make us fly with ardour to their relief and better accommodation.

To impart some ideas of order and civility to their rude minds, is an effort of true generosity: But, if we can find means at the same time, or in consequence of such civility, to infuse a sense of God and Religion, of the virtues and hopes which spring out of faith in Christ, and which open a scene of consolation and glory to them, who but must regard this as an act of the most sublime charity?

Indeed, the difficulties, the dangers, the distresses of all sorts, which must be encountered by the Christian Missionary, require a more than ordinary degree of that virtue, and will only be sustained by _him_, whom a fervent love of Christ and the quickening graces of his Spirit have anointed, as it were, and consecrated to this arduous service. Then it is, that we have seen the faithful minister of the word go forth with the zeal of an Apostle, and the constancy of a Martyr. We have seen him forsake ease and affluence; a competency at least, and the ordinary comforts of Society; and, with the Gospel in his hand and his Saviour in his heart, make his way through burning deserts and the howling wilderness: braving the rage of climates, and all the inconveniencies of long and perilous voyages; submitting to the drudgery of learning barbarous languages, and to the disgust of complying with barbarous manners; watching the dark suspicions, and exposed to the capricious fury, of impotent savages; courting their offensive society, adopting their loathsome customs, and assimilating his very nature, almost, to their’s; in a word, _enduring all things, becoming all things_, in the patient hope of finding a way to their good opinion, and of succeeding, finally, in his unwearied endeavours to make the word of life and salvation not unacceptable to them.

I confess, when I reflect on all these things, I humble myself before such heroic virtue; or, rather, I adore the grace of God in Christ Jesus, which is able to produce such examples of it in our degenerate world.

The power of Religion has, no doubt, appeared in other instances; in PENANCES, suppose, in PILGRIMAGES, in CRUSADES; and we know in what light they are now regarded by reasonable and judicious men.

But let not things so dissimilar be compared together, much less confounded. Uncommanded, useless, sanguinary zeal provokes your contempt and abhorrence; and with reason: Only remember, for pity’s sake, under what circumstances of ignorance and barbarity the provocation was given. But when the duty is clearly enjoined[23] by the Redeemer himself; when no weapon is employed by the enterprizing adventurer but that of the Spirit; when the friendliest affections prompt his zeal; and the object in view is eternal life; when, I say, the authority is unquestionable, and the means blameless; the motive so pure, and the end so glorious—O! let not the hard heart of Infidelity prophane such a virtue, as this, with the disgraceful name of _fanaticism_, or _superstition_.

Nay, Candour, methinks, should be ready to make allowance for some real defects or miscarriages, which will ever attend the best performances of mortal men. What though some error in judgment, some impropriety of conduct, some infirmity of temper, I had almost said, some imbecillity of understanding, be discernible in the zealous Missionary? Something, nay much, may be overlooked, where so much is endured for Christ’s sake. It is enough that the word of the Cross is preached _in simplicity and godly sincerity_[24]. He, whose _strength is made perfect in weakness_[25], will provide that even the frailties of his servants contribute, in the end, to the success of so good a cause, and the display of his own glory.

Thus much I could not help saying on the behalf, and in admiration, of a CHARITY, which intends so much benefit to the souls of men, which brings out so many shining virtues in its ministers, and reflects so much honour on the Christian name. They that feel themselves unworthy to be made the immediate instruments of carrying on this great work of conversion among savage tribes and infidel nations, should bless God for the nobler gifts of zeal, and resolution, and fortitude, which he has bestowed on others; and should promote it by such means as are in their power, by their countenance, their liberality, their counsel; by a strenuous endeavour, in this humbler way, to spread the honour of their Saviour, and the invaluable blessings of his Religion, to the ends of the world.

Thus shall we make some amends for those multiplied mischiefs, and, I doubt, injuries, which our insatiable Commerce occasions; and second the gracious designs of an all-wise Providence, which brings good out of evil, and turns to his own righteous ends even those VICES which our boisterous passions produce, and which He sees it not fit, in this our day of trial, to prevent or restrain.

Lastly, Thus shall we act as becomes the professors of that Religion, which is divine, universal, perfect; in one word, the gift and the likeness of HIM, who is THE SAME YESTERDAY, TO-DAY, AND FOR EVER.

A

SERMON

PREACHED BEFORE

THE RIGHT HONOURABLE

THE HOUSE OF LORDS,

IN THE

ABBEY CHURCH OF WESTMINSTER,

ON MONDAY, JANUARY 30, 1786,

BEING

The Anniversary of KING CHARLES’S MARTYRDOM.

_Die Lunæ, 6ᵒ Februarii, 1786._

ORDERED, by the Lords Spiritual and Temporal in Parliament assembled, That the Thanks of this House be, and are hereby, given to the Lord Bishop of Worcester, for the Sermon by him preached before this House, on Monday last, in the Abbey Church, Westminster; and he is hereby desired to cause the same to be forthwith printed and published.

ASHLEY COWPER,
Cler. Parliamentor.

SERMON, &c.

1 ST. PETER, ii. 16.

_As free, and not using your liberty for a cloak of maliciousness, but as the servants of God._

Christianity, while it provides, chiefly, for the future interests of men, by no means overlooks their present; but is, indeed, studious to make its followers as happy in both worlds, as they are capable of being.

As an instance of this beneficent purpose, we may observe, that the religion of Jesus is most friendly to the CIVIL AND RELIGIOUS LIBERTIES of mankind.

There is something in the constitution of our nature, which leads men to expect, and even claim, as much independence on the will and caprice of each other, as the ends of society, and the form of government, under which they live, will permit.

Agreeably to these instincts, or conclusions of reason, call them which you will, the Gospel, both in its genius and precepts, invites its professors to the love and cultivation of LIBERTY. It allows the freedom of private judgment, in which the essence of _religious_ liberty consists: And it indulges our natural love of _civil_ liberty, not only by giving an express preference[26] to it, before a state of slavery, when by just and lawful means we can obtain it; but, also, by erecting our thoughts, and giving us higher notions of the value and dignity of human nature (now redeemed by so immense a price, as the blood of the Lamb of God), and consequently by representing a servile condition as more degrading and dishonourable to us, than, on the footing of mere reason, we could have conceived.

But now this great indulgence of Heaven, like every other, is liable to be misused; and was, in fact, so misused even in the early times, when this indulgence of the Gospel to the natural feelings of men was, with the Gospel itself, first notified and declared. For the zealot Jews, full of theocratic ideas, were forward to conclude, that their Christian privileges absolved them from obedience to _civil government_: And the believing Gentiles (who had not the Jewish prejudices to mislead them) were yet unwilling to think that the Gospel had not, at least, set them free from _domestic slavery_; which was the too general condition of those converts in their heathen state.

These notions, as they were not authorized by Christianity (which made no immediate and direct change in the politic and personal condition of mankind), so, if they had not been opposed and discountenanced, would have given great scandal to the ruling powers in every country, where the Christians resided, and have very much obstructed the propagation of the Christian faith.

The holy Spirit, therefore, to guard the rising Church from these mischiefs, saw fit, by the Apostle Peter, to admonish both the Jewish and Gentile converts to conduct themselves as _free men_ indeed, so far as they were, or could honestly contrive to become free (for that their religion no way disallowed); but not as _misusing_ the liberty they had, or might have (which every principle of their religion, as well as prudence, forbad). _As free_, says he, _and not using your liberty for a cloak of maliciousness_: As if he had said, “Be careful to observe a due mean in this matter: Maintain your just liberties; yet so, as not to gratify your malignant passions under pretence of discharging that duty.” And the better to secure the observance of this precept, he adds—_but as the servants of God_—that is, “Remember ye are so to employ your liberty as never to forget the service ye owe to God; who, in the present instance, commands you to _obey Magistrates_; that is, to submit yourselves to the government, under which ye live, _not only for wrath_, for fear of punishment, _but for conscience sake_.”

And this caution, so guarded by religious as well as moral considerations, was the more important, because no word is so fascinating to the common ear, as that of _Liberty_, while the few only know what it means; and the many, of all ranks, in all times, mistake it for _licence_.

And well had it been if this warning voice of the holy Apostle, which sunk deep into the hearts of the first Christians, had continued to make the same impression on the whole Christian world; which, unhappily, has contemned, or at least neglected it, in almost all ages; but never more remarkably, than in those disastrous days, which the present solemnity calls upon us to recollect and lament.

I. The great quarrel of the times I speak of, was opened with the cry of RELIGIOUS LIBERTY; not without reason, it must be confessed, yet with an ill grace in the complainants; who certainly would have denied to others what they so peremptorily, and indeed with too much petulance, demanded for themselves.

The source of this evil (to do justice to all sides) is to be sought in the Reformation itself; which, when it had succeeded in its great view of cleansing Religion from the corruptions of Popery, concluded that no man could have reason, thenceforth, to dissent from the national church; and that an universal conformity to its discipline and doctrine was to be exacted. The conclusion was natural enough in their situation; and the benefit of such conformity, past dispute. But it was not considered, that differences _will_ arise, many times, without reason; and, when they do, that force is not the proper way to compose them. This oversight continued long, and had terrible effects. It kept the Protestants of all denominations from entertaining just ideas of _Toleration_; the _last_ great point of reformed religion which was clearly understood, and perhaps the _only_ one of real moment in which the extraordinary persons, whom Providence raised up to be the conductors of _our_ Reformation, were deficient.

In this state of things, it unfortunately happened that the Reformation was suddenly checked by the return of Popery, which forced many pious and eminent men to take refuge in the Protestant churches abroad; where they grew enamoured of certain forms of church-government, different from those that prevailed at home; and which, on their subsequent return, they fanatically strove to obtrude on their brethren, and to erect, under the new name of THE DISCIPLINE, on the ruins of the established hierarchy. So unreasonable a pretension naturally alarmed and exasperated those who had power in their hands, and had their prejudices too, not less violent than those by which the _Puritans_ (for that was the name they went by) were possessed. The consequence was what might be expected. A _toleration_ for their discipline out of the establishment, which was all they should have aimed at, and to which they had a right, would not have satisfied them; and their iniquitous claim of _Dominion_ was too naturally repaid by penal laws and compulsive statutes: that is, one sort of tyranny was repressed and counteracted by another. And thus matters continued through several reigns; till some more pressing claims of civil liberty, mixing with these struggles for church-dominion, overthrew, in the end, the ancient ecclesiastical government; drove the bishops from their sees, the liturgy from our churches, and brought in the classical regimen, enforced, in its turn, as the episcopal one had been, with the rigours of persecution.

Still, the restless spirit of the times continuing, or rather increasing, this new model was forced to give may to another, which assumed the more popular name of _Independency_; under whose broad wing a thousand sects sprung up, each more extravagant than the other, till, in the end, all order in religious matters, and religion itself, disappeared, under the prevailing torrent of fanaticism and confusion.

Such is the brief, but just, account of the religious factions of those days: from which we collect how miserably the zealots for religious liberty defeated their own aims; or rather how wickedly they contended for power and libertinism, under the mask of liberty: An evil, which could not have happened, had they paid the least regard to the Apostle’s injunction of _being free, but not as using their liberty for a cloak of maliciousness_.

II. The claims of CIVIL LIBERTY (which sprung up amid this rage of religious parties) were better founded; were for a time carried on more soberly; and, as was fitting, were, at first, attended with better success.

The mixed form of the English government, originally founded on the principles of liberty, had, from many concurring causes, degenerated into a kind of monarchical despotism, which an unquestionably virtuous, but misinformed and misguided Prince, was for moulding into a regular system. Happily the growing light and spirit of the times excited a general impatience of that project; and produced a steady and constitutional opposition to it. The distresses of government aided the friends of liberty, who managed their advantage so well as, in process of time, to support their claims, redress their grievances, establish their rights, and, in a word, to reduce the Crown, from the exorbitances it affected, within the ancient and legal boundaries of the Constitution.

This the Patriots of that time effected; with great advantage to their country, and with singular honour to themselves. Nothing indeed could have equalled their glory, had their labours in the cause of liberty stopped there. But, besides that some means employed by them, in the prosecution of their best-intended services, cannot be justified; the intention itself of many of them, hitherto so pure, began to grow corrupt; their fears and passions transported them too far; their public ends degenerated into selfish: having vindicated the constitution, their own security, or some worse motive, prompted them to make free with it, that is, to commit the very fault they had so justly resented at the hands of their Sovereign: In a word, the patriots, in their turn, insulted the Crown, and invaded the Constitution.

The particulars are well known. Ambitious leaders arose, or the old leaders in the popular cause turned ambitious. Unconstitutional claims were made: unconstitutional schemes were meditated: what before was self-defence and sober policy, was, now, revenge and hate: the nation grew delirious, and the civil war followed.

The rest is recorded in the disgusting annals of those times. Six desolating years brought on the subversion of the monarchy; and (as if the victors meant to insult the law itself), by I know not what forms of mock-justice, the bloody scene was wantonly closed with the public arraignment, trial, condemnation, and execution of the monarch.

The tragedy of this day was the last insolent triumph of pretended liberty. What followed, was the most avowed tyranny; upheld for a while by force and great ability, but terminating at length in wild and powerless anarchy.

Such, again, were the miserable consequences of not observing the Apostle’s rule of _being free, but not as using liberty for a cloak of maliciousness_. Freedom was, first, justly sought after, and happily obtained: It was, then, made the cover of every selfish and malicious passion, till the wearers of it were enabled to throw it off, as an useless disguise; when barefaced tyranny and licentious misrule were seen to emerge from beneath this specious mantle of public liberty.

The RESTORATION, which followed, redeemed these nations from some part of the miseries, which their madness had brought on themselves. But for the full establishment of our civil and religious rights, we were finally and chiefly indebted to the REVOLUTION.

From that memorable æra, we became, in every sense of the word, a free people. Conscience was secured in the exercise of its just rights by a legal toleration: and the civil constitution was restored to its integrity.

III. Such are the observations, which the sad story of the times we have been reviewing obviously suggests to us. And now let us pause a little: And having before us what the nation so long suffered, and what it so late acquired; that is, the horrors of fanatical tyranny on the one hand, and the blessings of established order and freedom on the other; let us inquire dispassionately what improvements we have made of both. Have the black pages of our annals given us a just abhorrence of the principles and practices, which brought that cloud over them? And have the bright ones, which so happily at length succeeded, affected our hearts and lives, as, in all reasonable expectation, they ought? In particular (to keep the momentous admonition of my text in full view) has the most perfect LIBERTY, civil and religious, been acknowledged with that thankfulness it calls for, or been enjoyed with that sobriety which so inestimable a gift of Heaven should naturally inspire?

1. To begin with RELIGIOUS liberty.

Has this great privilege, so rightfully belonging to us, as men, as Protestants, and as Christians, which so many ages had panted after, and the last so happily obtained, Has this invaluable acquisition been employed by us to the promotion of its proper ends, the cultivation of just inquiry, and manly piety? On the contrary, has not the right of private judgment been abused to the worst of purposes; the open profession of libertinism in principle, and its consequent encouragement of all corruption in practice? Has not religious liberty been the _cloak_, under which revealed and even natural religion has been insulted; infidelity, and even atheism, avowed; and the most flagitious tenets propagated among the people? In a word, has not every species of what is called _free-thinking_, _free-speaking_, and _free-writing_, been carried to an extreme?

But to come to those who are not guilty of these excesses; have _we_ all of us made the proper use of the fostering liberty we enjoy in religious matters? Have we been careful to apply it to the purpose of dispassionately studying the sacred scriptures; of investigating their true sense with a due veneration for the high authority they claim, and for the awful subjects they set before us; and of maintaining our conclusions from them with a becoming modesty, which in such inquiries can hardly be too great? Have we betrayed no symptoms of bigotry even in disclaiming it? Are we ready to indulge that candour to others, which we so justly expect ourselves? And is the public wisdom itself treated by those who speculate, at their ease, under the most tolerant establishment of Christianity that ever existed, Has it been treated, I do not say, with a blind submission (God forbid!) but with that decent respect, which is surely due to it? In short, have we, in our several situations and characters, been careful to exert the full spirit of Christianity, which, one is ready to think, should naturally spring up from Christian liberty; or, at least to observe that temper of mutual forbearance, which should seem to be an easy as well as reasonable duty, now that all unjust restraints and provoking severities are withdrawn?

2. Thus much for our religious liberties. Have our CIVIL, on which we equally, and with good reason, value ourselves, been secured from all abuse? Have we that reverence of just authority, not only as lodged in the persons of inferior magistrates, or in the sacred person of the supreme Magistrate, but as residing in the LAW itself (in which the public will, that is, the whole collective authority of the State is, as it were, concentered)—Have we, I say, that ingenuous and submissive respect for this authority, which not only reason and religion, but true policy, and every man’s proper interest requires? Our boasted Constitution itself, now so accurately defined and generally understood, Does it meet with that awful regard from us, which it justly deserves? Are we anxious, that, of its several parts, each should have its full play, without interfering with any other? And are we sufficiently on our guard against a spirit of innovation, which, after all our experience, can have no probable view of effecting much good, but may easily do unforeseen and irreparable mischief? It is true, in the less perfect forms of government, alterations may not be so sensibly felt. But in a Polity like our’s, so nicely and artificially adjusted, and, like a well-constructed arch, held together by the intimate relation and mutual pressure of its several parts, the removal or even change of any one may loosen the connexion of the rest, and, by disjointing the whole fabrick, bring it unexpectedly on our heads.

Let me, then, repeat the question. Have we that religious reverence for the Constitution which its value, its authority, its compact and harmonious contexture, so evidently demands? And, when it hath bestowed upon us the blessings of civil liberty, in as full measure as is perhaps consistent with government itself, are we only solicitous to preserve it pure, enjoy it thankfully, and transmit it, unimpaired by hasty and hazardous experiments, to the generations to come?

If to these, and other questions of the like sort, we can answer to our satisfaction, it is well. If we cannot, we should lay hold on the present occasion of recollecting the miscarriages and the miseries of past times, and of regulating our conduct by the instructive lessons, which they read to us. We shall see, in every instance I have suggested to you, how the abuse of religious and civil liberty kept operating in those days, till it produced the ruin and the loss of both—the _irreparable_ loss, if it had not pleased a gracious Providence to be much kinder to us than we deserved, or had reason to expect.

Not to profit by this experience would be inexcusable; especially, when the date of it is so recent, and when this solemn day of humiliation (for that purpose kept up by authority) so affectingly reminds us of it. We cannot, if we reflect on what it sets before us, but see in the most convincing manner, that, to reap the benefits of the best government, we must, ourselves, be moderate and wise; and that _to use our liberty for a cloak of maliciousness_ is, at once, the greatest impiety in those who profess themselves _the servants of God_, and the greatest folly in those who are, and would continue to be, a _free_ and happy people.

SIX CHARGES

DELIVERED TO THE CLERGY.

A

CHARGE

DELIVERED TO THE CLERGY

OF THE

DIOCESE OF LICHFIELD AND COVENTRY,

AT THE BISHOP’S PRIMARY VISITATION

IN 1775 AND 1776.

A CHARGE, &c.

REVEREND BRETHREN,

It having pleased God to call me to the care of this large Diocese, I thought it became me to take the first opportunity, which the established course of Visitation afforded, of meeting my brethren, the Clergy: that so we might be the sooner acquainted with each other; and that, by means of their prudent advice and information, I might be the better enabled to sustain the weighty office imposed upon me.

I may, hereafter, as occasion serves, be more _particular_ in my directions to you. At this time, it will be sufficient to lay before you some _general_ considerations on our common PASTORAL DUTY, and to animate myself and you to a faithful discharge of it.

When our blessed Lord and Master sent forth his favoured servants to labour in that ministry to which he had called them, he addressed them in these memorable words—_I have chosen and ordained you_, THAT YE SHOULD GO AND BRING FORTH FRUIT, AND THAT YOUR FRUIT SHOULD REMAIN[27]: “That ye may go with this commission to plant my doctrine in the world; and that, by your cultivation of it, it may take such root as to bring forth a fruitful harvest of believers, and continue to do so through all ages.”

But what, then, is this _mature and perpetual harvest_, which is here proposed to the Disciples, as the end of their labours? Is it a harvest of such believers, as shall barely give their name to Christ? Certainly, not; but of such as shall be found worthy of him. It is a harvest, then, of _well-informed_, _pious_, and _righteous_, believers. This is the precious everlasting _fruit_, which it was entrusted to their office to produce: and this fruit, the due discharge of their office, under the blessing of God, makes them _capable_ of producing.

In these affecting words, then, of our divine Master (the more affecting, because among the last that were uttered by him) the _Apostles_, first, and, after them, _all_ succeeding ministers of the Gospel, are called upon to bring forth,

1. The fruit of a RIGHT FAITH in their hearers; as resulting from the soundness of their doctrine. 2. The fruit of PIETY in their flocks; in consequence of a diligent ministration in all the offices of their sacred function. And, 3. The fruit of CHARITY in their Christian brethren; as springing out of their godly exhortations and blameless examples.

Such, my reverend brethren, is the end for which WE are _chosen and ordained_ to serve in the church of Christ. And though, in setting this end before you, I shall but reflect your own thoughts: yet, in doing this, I may be a no unuseful, certainly, no ungrateful, remembrancer; since it is the duty, the desire, and the glory of us all, that we _bring forth fruit_, and that _our fruit remain_.

I. The FIRST object of our ministry is, to instruct our hearers in the RIGHT FAITH: and to this end, we are required to _take heed to our doctrine_[28].

The Religion of Jesus claiming to be from God, the _doctrines_, it delivers, are as well to be believed, as its _precepts_ to be observed. Thus, a _dogmatic theology_ becomes essential to Christianity; its professors are equally bound by a certain rule of _faith_, and of _manners_.

When the Scriptures of the New Testament were made public, these were that Rule of faith to the whole church of Christ. And, if that Church had _agreed_ in the interpretation of them; or, if peace and charity could have consisted with its _disagreement_, no other provision for the maintenance of the faith had been thought needful. But the Scriptures, like all other writings, being liable to a different construction, according to the different views and capacities of uninspired men; and it being presently found that such difference of construction produced the most violent animosities among Christians, while each sect pretended a divine authority for its own fancies; no remedy occurred for these disorders, but that the _catholic_ church should be held together by one and the same confession, received and acknowledged by all its ministers; or, when, afterwards, this extensive project was found impracticable, that those, who agreed in the same interpretation of the sacred oracles, should be allowed to separate from all others, and unite themselves into one distinct and _subordinate_ church.

Thus, _Schism_, though it be always an evil, and may be a crime, was introduced into the church, and was even tolerated there, to prevent other and greater evils, as well as crimes, from flowing into it. For, though a diversity of interpretation, in consequence of this liberty, prevailed in _different_ Christian communities, which yet acknowledged the same common Rule, _the Scriptures of God_; still, peace was, by this means, preserved in _each_ particular community; and, by virtue of that general principle of mutual toleration, which the expedient itself implied, it was, or might be, in good measure, preserved through _all the quarters_ of the Catholic church.

This, in one word, is the ORIGIN, and, at the same time, the JUSTIFICATION, of Creeds and Confessions; which are only a bond of union between the members of each Christian society. For the purpose of them is not to set up human decisions against the word of God; but, by larger comments, and more explicit declarations, in such points of doctrine as have been differently apprehended, and much controverted, to express and ascertain the sense, in which THEY interpret that word, who communicate together in the same Church.

Thus the case stands, before the State gives a preference to any particular Church. Thenceforth, indeed, the State concurs with the Church to enforce one common Confession, by confining the emoluments, which it provides for the encouragement of Religion, to the peculiar doctrines of the favoured Church. This, the State does, in _equity_ towards that religious society, with which it is now so closely connected: it does it, too, in _prudence and good policy_; because it conceives its own true interests to be concerned in maintaining those peculiar doctrines.

Thus, whether we regard the _Church_, before it acquires the countenance of the State, as intent on truth and orthodoxy, and only meditating how best to preserve that truth in the bosom of _peace_; or, whether we regard the _State_, after it affords that countenance to the Church, as studious to provide for its own great object, _General Utility_, of which the preservation of peace makes so considerable a part; either way we understand why an agreement of opinion is required in the appointed Guides and Teachers of Religion. But, as such agreement cannot be expected, or not maintained, where every Teacher is left to inculcate what doctrines he thinks fit, hence some _common formulary_ of faith (not in opposition to that delivered in the Scriptures, but by way of more precise explanation of what is believed to be its true meaning) is reasonably proposed to the assent of those Guides and Teachers, before they exercise their office in any particular Christian society; as a TEST of their opinions; and as a RULE, by which, in subordination to the general Rule of Christians, they undertake to frame their public instructions.

This Confession, or formulary of faith, with us, is THE THIRTY-NINE ARTICLES: to which a subscription is required from every candidate of the Ministry. So that THE SCRIPTURE, interpreted by _those articles_, is the proper rule of doctrine, to every Minister of our Church.

It follows from what has been said, that such, as cannot honestly assent to this formulary, _must_ (if they aspire to be public Teachers of Religion) unite themselves with some other _consentient_ Church. This compulsion may, sometimes, be a _hardship_; but can, in no case, be an injury: or, if some may chuse to consider it in the light of an _injury_, it is such an one as must be suffered by individuals for the general good of that Society, to which they belong.

It is nothing, that some object to these articles, as _improper_, or _ill-drawn_. The Church will judge for itself of these points. Societies have surely the same right of private judgement as Individuals; and, till they revoke a constitution, it should, methinks, be presumed that they see no cause to do it: just as it is very fitly presumed, on the other hand, that such individuals, as will not subscribe to this constitution, cannot. But it is forgotten in this dispute, that, although _truth_ can only be on one side, _good faith_ may be on either.

Still, it may be said—“_These articles are themselves liable to various interpretations_.” Without doubt, they are: and so would any other, which could be contrived. Yet, with all the latitude of interpretation of which they are capable, they still answer, in a good degree, the main end of their appointment; as may be seen from the animosity expressed by some against them, as too strict. And, if we only use _that_ latitude, which the expression fairly admits, and which the Church allows, they will continue to answer the _great_ end, hitherto effected by them, of preserving, among the members of our Church, _an unity of the spirit in the bond of peace_.

Such then is the fruit of a _right faith_, which the ministers of our Church are required to bring forth, by the _soundness of their doctrine_.

II. They are, in the next place, ordained to produce the fruit of PIETY, in their several congregations, by a faithful discharge of the sacred offices, committed to them.

The LITURGY of the Church of England, in which these offices are contained, is composed with so much wisdom, and is animated, at the time, with so true a spirit of piety, that impartial men have generally agreed in the commendation of it. That the _forms_, prescribed by it, may be lawfully used, few at this time of day will dispute. That _other_ forms, more complete and perfect, _may_ be devised, _as_ it is not denied by _us_, who hold those forms, however excellent, to be of human composition only; _so_, that any such forms of greater perfection are likely to be devised by those who are the readiest to find fault with our Liturgy, will hardly be expected by reasonable and knowing men. Much indeed, abundantly _too_ much, has been said and written on this subject. Most of the defects, which some have pretended to find in our Ritual, are purely imaginary: the rest are certainly unimportant. So that our concern is plainly to submit all deliberations of this sort to the wisdom of the Church itself; and, in the mean time, to give all the effect, that depends on _us_, to the ministration which it requires.

And to this end, it must be our duty to perform the sacred offices with _regularity_, _decency_, and _fervour_.

1. By _regularity_, I mean such an observance of times and seasons, and of all the modes of performance, as the Church hath thought fit to prescribe. To this observance we are, indeed, constrained by ecclesiastical penalties: but I mention it as a fit testimony of respect to public authority; and as the means of promoting the true interests of Religion. For what is _punctually_ performed by the Minister will acquire a due consideration with the people: and the uniformity of _our_ service will make the attendance on religious offices more acceptable, more convenient, more edifying to _them_.

2. Nor is it enough that these offices be performed regularly, or according to stated rules: they must also be performed _decently_, or with due grace and propriety in the _manner_ of discharging them. For it is not, perhaps, enough considered, how much a becoming celebration of the sacred offices contributes to make men delight in them, and profit by them: or, on the contrary, how much any degree of negligence in the _posture_, or of impropriety in the _accent_, or indifference in the _air_, of the officiating Minister, sinks the credit and authority of his ministration, and deadens the attention and devotion of his flock.

3. Still, this regular and decent discharge of our duty, how useful soever, is but an _outward_ thing, and may, to a degree at least, be counterfeited by those who are, otherwise, very unfit to be employed in this service. To enliven, to animate, to consecrate our ministry, we must bring to it all the zeal of _internal_ devotion; such as is sober indeed, but real, active, and habitual; such as flows from a religious temper, and is wrought into the very frame and constitution of our minds. For to this end, more especially, are we set apart from secular pursuits, to give ourselves up to reading, to meditation, to all spiritual exercises; that so we may be thoroughly penetrated and informed with pure affections and heavenly dispositions. When these prevail in us, they will naturally break forth and express themselves in all our ministrations; they will be seen and felt by all who partake of them, and, by a kind of sympathy, will force the hearts of others to _consent_ with our own.

III. The _last_ and best fruit we are to produce, is the fruit of CHARITY, or a good life, in those committed to our charge; which is more especially cultivated and matured by our _godly exhortations_, and _blameless examples_.

1. As to our public exhortations, and discourses from the Pulpit, such an audience as this cannot want to be instructed in the manner of preparing them. Permit me only to say, “_That your Sermons cannot well be too plain; and that they ought to be wholly Christian_.”

The word of God is designed for the edification of all sorts and degrees among us, and should be so dispensed as to reach the hearts and understandings of all. And I need not say to you who hear me, that to frame a discourse in this manner, as it is the usefullest way of preaching, so it will afford full scope and exercise for all the talents which the ablest of us may possess.

But, further, you will allow me to observe, that the topics and principles, on which we form our discourses, must be _wholly Christian_. I do not mean to exclude natural Reason from our public exhortations, but to employ it in giving force to those best and most efficacious arguments for a good life, which the Gospel supplies. I would only say, That we are not to preach morality, in exclusion of Christianity: for that would be to incur the guilt of _preaching ourselves_, and not _Jesus Christ_.

The various motives to virtue and all goodness, which may be drawn from the great doctrines of the Christian Revelation, as they are infinitely more persuasive and affecting than all others; so they should be constantly and earnestly impressed on our hearers. To live as becometh the Gospel, is the duty of Christians: and therefore to preach that Gospel must be the proper duty of Christian Ministers.